APR  16  1920 


Section  .2.'B72 


THE  GOSPEL  OF  JESUS 


CRITICALLY    RECONSTRUCTED 
FROM  THE  EARLIEST  SOURCES 


^^^^08mi%\ 


BY 


CLAYTON  R.   BOWEN,  A.B.,B.D. 


BOSTON 
THE  BEACON  PRESS 

25  Beacon  Street 


Copyright,  1916,  by 
The  Beacon  Press 


All  Rights  Reserved 


TO 
HENRY  HERVEY  BARBER  D.D. 

TEACHER  FRIEND  FATHER 

EXPOUNDER  AND  EXEMPLAR 

OF  THE  GOSPEL  OF  JESUS 


INTEODUCTION 

''Forasmuch  as  many  have  taken  in  hand  to 
draw  up  a  narrative  concerning  those  matters 
which  have  been  fulfilled  among  us,  even  as 
they  delivered  them  unto  us,  who  from  the  be- 
ginning w^ere  eyewitnesses  and  ministers  of  the 
word,  it  seemed  good  to  me  also,  having  traced 
the  course  of  all  things  accurately  from  the 
first,  to  write  unto  thee  in  order,  most  excellent 
Theophilus;  that  thou  mightest  know  the  cer- 
tainty concerning  the  things  wherein  thou  wast 
instructed. ' ' 

With  these  words  a  Christian  writer  of  the 
end  of  the  first  century  prefaced  his  version 
of  the  familiar  gospel  material,  written  to  as- 
sist inquirers  to  more  accurate  knowledge  of 
the  work  and  word  of  Jesus.  There  were  in 
existence  a  considerable  number  of  written  ver- 
sions of  the  gospel,  which  this  writer  had  care- 
fully studied,  but  no  one  of  which  he  found 
perfectly  satisfactory.  There  was  the  brief 
manual  of  Mark,  telling  the  story  of  Jesus  sim- 
ply and  directly.  There  was  a  collection  of 
Jesus'  chief  teachings  and  discourses;  perhaps 
there  were   several   such  collections.    We  no 


INTRODUCTION 

longer  know  just  how  many  or  what  documents 
were  at  this  writer's  disposal.  But  though 
each  had  its  excellence,  each  was,  he  felt,  in 
some  measure  deficient.  They  would  serve  him 
as  sources,  for  he  himself  was  not  a  first-hand 
witness  of  these  matters ;  but  by  so  using  them 
he  hoped  to  produce  a  version  combining  the 
advantages  of  all,  and  free  from  the  defects  of 
any. 

The  resultant  work  we  know,  and  can  by 
analysis  discover  the  editor's  literary  methods. 
He  used  as  his  basis  the  work  of  Mark,  the 
best  narrative  source  available.  Into  Mark's 
story  he  inserted  the  material  from  the  dis- 
courses, together  with  such  material  as  he  cared 
to  use  from  his  other  documents.  He  added 
also,  from  the  oral  tradition,  what  a  modern 
editor  would  call  "material  now  first  pub- 
lished." These  various  elements  he  combined, 
with  what  measure  of  literary  skill  he  pos- 
sessed, into  a  single  unified  account,  making 
such  omissions,  additions,  changes  of  wording 
and  of  order,  and  other  original  contributions 
as  his  conviction  and  understanding  dictated. 
Thus  he  made  what  he  believed  to  be  the  truest 
and  most  helpful  version  of  the  Christian  mes- 
sage which  had  yet  appeared,  and  was  devoutly 
grateful  that  he  might  do  something  to  bring 
the  personality  and  the  word  of  Jesus  (which 
together  made  up  *'the  gospel")  nearer  the 
apprehension  of  those  who  might  read.     This 


INTRODUCTION 

was  apparently  the  usual  procedure  among 
those  early  Christians  who  wished  to  put  the 
gospel  into  documentary  form.  The  Gospel 
according  to  Luke  has  its  parallel,  so  far  as  lit- 
erary method  is  concerned,  in  the  Gospel  ac- 
cording to  Matthew ;  in  the  second  century  Ta- 
tian  does  the  same  thing  in  his  *'Diatessaron," 
including  now  an  additional  source,  the  Gospel 
according  to  John. 

There  seems  no  reason  why  a  similar  method 
should  not  be  followed  in  modern  times.  The 
present  text  is  the  result  of  an  attempt  to  do, 
on  the  basis  of  the  Sjmoptic  Gospels,  exactly 
what  ''Luke"  or  ''Matthew"  did  on  the  basis 
of  Mark  and  such  other  sources  as  were  in  their 
possession.  The  text  of  Mark  and  the  other 
primitive  documents  is  no  more  inviolable  now 
than  it  was  then.  Editorial  judgment  in  mat- 
ters of  omission,  change  of  wording  and  of  or- 
der, choice  between  differing  presentations  of 
the  same  material,  and  especially  in  discrim- 
inating between  what  is  probably  historic  and 
what  is  probably  legendary,  has  of  necessity 
been  freely  exercised.  The  chief  part  of  the 
more  obviously  legendary  material  is  collected 
in  an  appendix.  The  text,  therefore,  offers 
what,  in  the  editor's  judgment,  is  the  closest 
approximation  to  a  definitely  historical  presen- 
tation of  Jesus'  work  and  word  which  can  be 
constructed  from  our  existing  sources.  No 
extra-canonical  material  has  been  added. 


INTRODUCTION 

The  notes  will  indicate  in  some  degree  the 
considerations  which  governed  editorial  choice 
in  particular  instances,  and  furnish  a  brief 
commentary  where  such  seems  demanded.  The 
editor  is  necessarily  greatly  indebted  to  a  host 
of  New  Testament  scholars  who  have  sought 
to  know  the  truth  and  make  it  known.  He 
gratefully  acknowledges  this  indebtedness,  but 
for  his  final  decisions  he  is  alone  responsible. 
The  division  of  the  material  into  sections  very 
largely  follows  that  of  H.  J.  Holtzmann's 
Hand-commentar  and  Huck's  Synapse.  The 
English  of  the  translation  has  been  freely 
adapted  from  many  sources,  chiefly,  of  course, 
from  the  standard  versions.  But  it  has  been 
revised  and  recast  throughout  in  accordance 
with  the  plan  of  the  work.  The  editor's  espe- 
cial thanks  are  due  to  Eev.  "William  I.  Lawrance 
and  to  Miss  Florence  Buck,  for  constant  and 
valuable  co-operation. 

In  our  time  its  friends  and  foes  alike  are  de- 
manding of  critical  Bible-study,  ''What  do  you 
make  of  the  gospel  of  Jesus,  when  your  critical 
work  is  done?"  Here  is  offered  one  student's 
answer  to  that  question. 

C.  R.  B. 

Stockbridge,  Mass., 
June  2,  1916. 


CONTENTS 


I.     The  Beginning  of  the  Gospel  op  Jesus 

THE   ]MeSSIAH    . 

IT.  Teaching  the  Disciples 

III.  Unbelief  and  Opposition     . 

IV.  Healings  and  Parables 
V.  Jesus'  Way  of  Life    . 

VI.     Thou  Art  the  Messiah  ! 
VII.     The  Journey  to  Jerusalem 
VIII.     Teaching  Daily  in  the  Temple 
IX.     The  Last  Words 
X.     Jesus  Lifted  \Tp 
Appendix 

The  Birth  of  John  the  Baptist 
Luke's    Story    of    the    Birth    and 

Youth  of  Jesus  . 
Matthew's  Story  of  Jesus'  Birth 

and  Infancy 
The  Walking  on  the  Sea 
The    ^Iiraculous    Feeding    of    the 

Four  Thousand   . 
The  Transfiguration 
]\Iark's  Resurrection  Story     . 
Matthew's  Resurrection  Story 
Luke's  Resurrection  Story     . 
Notes          ..... 
Index 


9 

20 
25 
39 
54 
62 
76 
SO 
92 
100 

111 

114 

121 
124 

125 
126 
127 
127 
129 
134 
219 


THE  GOSPEL  OF  JESUS 

CHAPTER  I 

THE  BEGINNING  OF  THE  GOSPEL  OF  JESUS  THE 
MESSIAH 

N  the  fifteenth  year  of  the  reign  of  Ti- 
berius Caesar,  Pontius  Pilate  being 
governor  of  Judaea,  and  Herod  Anti- 
pas  being  tetrarch  of  Galilee,  in  the 
high-priesthood  of  Caiaphas,  the  word  of  God 
came  unto  John  the  son  of  Zacharias  in  the 
wilderness  of  Judaea.  And  he  came  into  all  the 
region  round  about  the  Jordan,  crying,  Repent, 
for  the  Kingdom  of  God  is  at  hand.  Even  as  it 
is  written  in  Isaiah  the  prophet, 

A  voice  of  one  crying  in  the  wilderness, 
Prepare  ye  the  way  of  the  Lord, 
Make  straight  his  paths. 

And  John  was  clothed  with  camel's  hair,  with  a 
leathern  girdle  about  his  loins ;  and  his  food  was 
locusts  and  wild  honey.  And  he  preached  a 
baptism  of  repentance  unto  forgiveness  of  sins. 
And  there  went  out  unto  him  Jerusalem  and  all 
Judaea  and  all  the  region  round  about  the  Jor- 
dan, and  they  were  baptized  by  him  in  the  river 


10  THE  GOSPEL  OF  JESUS 

Jordan,  confessing  their  sins.  But  when  he  saw 
many  of  the  Pharisees  and  Sadducees  coming  to 
his  baptism,  he  said  unto  them.  Ye  brood  of 
vipers,  who  warned  you  to  flee  from  the  wrath  to 
come  1  Think  not  to  say  within  yourselves.  We 
have  Abraham  as  our  father,  for  I  say  unto  you 
that  God  is  able  of  these  stones  to  raise  up  child- 
ren unto  Abraham.  Therefore  bring  forth 
fruit  worthy  of  repentance.  Already  the  axe  is 
laid  at  the  root  of  the  trees;  every  tree  that 
bringeth  not  forth  good  fruit  is  cut  down  and 
thrown  into  the  fire. 

2.  And  the  multitudes  which  were  baptized  in- 
quired of  John,  saying,  What  then  should  we 

do!  And  he  answered  and  said  unto  them,  He 
that  hath  two  tunics,  let  him  share  with  him  that 
hath  none,  and  he  that  hath  food,  let  him  do  like- 
wise. And  there  came  also  tax-gatherers  to  be 
baptized,  and  they  said  unto  him.  Teacher,  what 
should  we  do?  And  he  said  unto  them.  Extort 
no  more  than  that  which  is  appointed  you.  And 
soldiers  also  questioned  him,  saying.  And  we, 
what  should  we  do?  And  he  said  unto  them, 
Take  no  man's  goods  by  force,  neither  accuse 
any  one  falsely,  and  be  content  with  your  wages. 

3.  And  in  his  preaching  John  proclaimed,  say- 
ing.  There   cometh   after  me   one  mightier 

than  I,  the  latchet  of  whose  shoes  I  am  not 
worthy  to  stoop  down  and  unloose.  I  baptize 
you  in  water,  but  he  shall  baptize  you  in  holy 
spirit  and  in  fire.    His  fan  is  in  his  hand,  thor- 


THE  BEGINNING  OF  THE  GOSPEL     11 

oughly  to  cleanse  his  threshing-floor ;  and  he  will 
gather  his  wheat  into  the  garner,  but  the  chaff 
he  will  burn  up  with  unquenchable  fire.  And 
with  many  other  such  exhortations  he  preached 
the  Message  unto  the  people. 

4.  And  it  came  to  pass  in  those  days  that  Jesus, 
being  now  about  thirty  years  of  age,  came 

from  Nazareth  of  Galilee  and  was  baptized  in 
the  Jordan  by  John.  And  as  he  came  up  out  of 
the  water,  praying,  he  saw  the  heavens  rent 
asunder,  and  the  Spirit  descending  upon  him 
like  a  dove.  And  a  Voice  came  to  him  out  of 
the  heavens, 

Thou  art  my  beloved  son,  in  thee  I  am  well  pleased. 

5.  And  straightway  the  Spirit  drove  him  out 
into  the  wilderness.  And  he  was  in  the  wild- 
erness forty  days  being  tested  by  Satan ;  and  he 
was  among  the  wild  beasts,  and  did  eat  nothing 
in  those  days.  Then  the  tempter  came  and  said 
unto  him.  If  thou  art  the  son  of  God,  bid  that 
these  stones  become  bread.  But  he  answered 
and  said.  It  is  written, 

Man  shall  not  live  by  bread  alone,  but  by  every  word 
that  proeeedeth  out  of  the  mouth  of  God. 

Then  the  devil  took  him  into  the  holy  city;  and 
he  set  him  on  the  pinnacle  of  the  temple,  and 
said  unto  him,  If  thou  art  the  son  of  God,  cast 
thyself  down,  for  it  is  written, 

He  shall  give  his  angels  charge  concerning  thee, 
and. 


12  THE  GOSPEL  OF  JESUS 

On  their  hands  they  shall  bear  thee  up, 

Lest  haply  thou  dash  thy  foot  against  a  stone, 

Jesus  said  unto  him,  Again  it  is  written, 
Thou  shalt  not  make  trial  of  the  Lord  thy  God. 

Again  the  devil  took  him  unto  an  exceeding 
high  mountain,  and  showed  him  all  the  king- 
doms of  the  world,  and  the  glory  of  them ;  and 
he  said  unto  him,  All  these  things  will  I  give 
thee,  if  thou  wilt  fall  down  and  worship  me. 
Then  said  Jesus  unto  him,  Get  thee  hence, 
Satan,  for  it  is  written. 

Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt 
thou  serve. 

Then  the  devil  left  him  for  a  season,  and  behold, 
angels  came  and  ministered  unto  him. 

6.  Now  when  he  heard  that  John  was  arrested, 
Jesus  returned  in  the  power  of  the  Spirit  into 

Galilee,  and  leaving  Nazareth  he  came  and  dwelt 
in  Capernaum  which  is  by  the  sea.  From  that 
time  began  Jesus  to  preach,  saying.  The  time  is 
fulfilled,  and  the  Kingdom  of  God  is  at  hand; 
repent  and  believe  in  the  Message.  And  a  fame 
went  out  concerning  him  through  all  the  region 
round  about.  And  he  was  teaching  in  the  syna- 
gogues, being  glorified  of  all. 

7.  And  as  he  passed  along  on  a  certain  day  by 
the  sea  of  Galilee,  Jesus  saw  Simon  and  An- 
drew his  brother  casting  a  net  in  the  sea,  for 
they  were  fishers.  And  he  said  unto  them. 
Come  ye  after  me,  and  I  will  make  you  to  be- 


THE  BEGINNING  OF  THE  GOSPEL     13 

come  fishers  of  men.  And  straightway  they 
left  their  nets  and  followed  him.  And  going  on 
a  little  further,  he  saw  James  the  son  of  Zebedee 
and  John  his  brother,  who  also  were  in  a  boat, 
with  their  father,  mending  their  nets.  And 
straightway  he  called  them,  and  they  left  their 
father  Zebedee  in  the  boat  with  the  hired  serv- 
ants, and  went  after  him. 

8.  And    Jesus    came    into    Capernaum,    and 
straightway  on  the  Sabbath  day  he  entered 

into  the  synagogue  and  taught.  And  there  was 
in  the  synagogue  a  man  with  an  unclean  spirit, 
and  he  cried  out,  saying.  What  have  we  to  do 
with  thee,  Jesus  thou  Nazarene  ?  Art  thou  come 
to  destroy  us  ?  And  Jesus  rebuked  him,  saying, 
Hold  thy  peace  and  come  out  of  him.  And  the 
unclean  spirit,  having  thrown  him  down  in  the 
midst,  tearing  him  and  crying  with  a  loud  voice, 
came  out  of  him.  And  they  were  all  amazed, 
and  they  questioned  among  themselves,  saying. 
What  is  this  ?  A  new  teaching !  With  author- 
ity he  commandeth  even  the  unclean  spirits,  and 
they  obey  him !  And  the  report  of  him  went  out 
straightway  everywhere,  into  all  the  region  of 
Galilee  round  about. 

9.  And  when  they  were  come  out  of  the  syna- 
gogue, they  came  into  the  house  of  Simon  and 

Andrew,  with  James  and  John.  And  Simon's 
wife's  mother  was  lying  down  with  a  fever,  and 
straightway  they  told  Jesus  of  her.  And  he 
came  and  took  her  by  the  hand  and  raised  her 


14  THE  GOSPEL  OF  JESUS 

up;  and  the  fever  left  her  and  she  began  to 
minister  unto  them. 

10.  And  at  evening,  when  the  sun  was  set,  they 
brought  unto  Jesus  all  that  were  sick  and 

those  that  were  joossessed  by  demons.  And  all 
the  city  was  gathered  together  at  the  door. 
And  he  healed  many  that  were  sick  with  divers 
diseases,  and  cast  out  many  demons. 

11.  And  in  the  morning,  a  great  while  before 
day,  Jesus  rose  and  went  out,  and  departed 

into  a  solitary  place,  and  there  prayed.  And 
Simon  and  they  that  were  with  him  followed 
after  him;  and  they  found  him  and  said  unto 
him.  All  are  seeking  thee.  And  he  said  unto 
them.  Let  us  go  elsewhere  into  the  next  towns, 
that  I  may  preach  there  also,  for  to  this  end  I 
came  out. 

12.  And  Jesus  went  about  in  all  Galilee,  teach- 
ing in  their  synagogues,  and  preaching  the 

Message  of  the  Kingdom,  and  healing  all  man- 
ner of  disease  and  all  manner  of  sickness  among 
the  people,  and  casting  out  demons.  And  the 
report  of  him  went  forth  into  all  Syria;  and 
there  followed  him  great  multitudes  from  Gali- 
lee and  Decapolis  and  Jerusalem  and  Judaea 
and  from  beyond  Jordan. 

13.  And  it  came  to  pass,  as  Jesus  drew  near  one 
of  the  towns,  there  came  to  him  a  leper,  be- 
seeching him  and  kneeling  down  to  him,  and 
saying  to  him,  If  thou  wilt,  thou  canst  declare 
me  clean.    And  being  moved  with  compassion. 


THE  BEGINNING  OF  THE  GOSPEL     15 

he  stretched  forth  his  hand  and  touched  him, 
saying,  I  will,  be  thou  clean.  But  he  strictly 
charged  him,  and  straightway  sent  him  off,  say- 
ing to  him.  See  thou  say  nothing  to  any  man, 
but  go  show  thyself  to  the  priest,  and  offer  for 
thy  cleansing  the  things  which  Moses  com- 
manded, as  a  testimony  unto  them.  But  he 
went  out  and  began  to  publish  it  much,  and  to 
spread  abroad  the  matter,  insomuch  that  Jesus 
could  no  more  openly  enter  into  a  city,  but  was 
without  in  solitary  places,  and  they  came  to  him 
from  every  quarter. 

14.  And  when  Jesus  had  returned  again  to 
Capernaum  after  some  days,  it  was  told  that 
he  was  in  the  house.  And  many  were  gathered 
together,  so  that  there  was  no  more  room  for 
them,  no,  not  even  about  the  door,  and  he  spake 
the  word  to  them.  And  they  came,  bringing 
unto  him  a  paralytic,  borne  of  four.  And  when 
they  could  not  come  at  him  for  the  crowd,  they 
uncovered  the  roof  where  he  was,  and  when 
they  had  broken  it  up,  they  let  down  the  couch 
whereon  the  paralytic  lay.  And  Jesus,  seeing 
their  faith,  said  unto  the  paralytic,  Son,  thy 
sins  are  forgiven.  But  there  were  certain  of 
the  scribes  sitting  there  who  began  to  argue, 
saying,  Wliy  does  this  man  thus  speak?  He 
blasphemeth.  Who  can  forgive  sins  but  one, 
even  God?  And  Jesus,  aware  that  they  were 
so  arguing,  said  to  them,  VThj  do  ye  reason  thus 
in  your  hearts?    Which  is  easier,  to  say  to  the 


16  THE  GOSPEL  OF  JESUS 

paralytic,  Thy  sins  are  forgiven,  or  to  say, 
Arise,  take  np  thy  couch  and  walk?  But  that 
ye  may  know  that  man  has  authority  on  earth 
to  pronounce  sins  forgiven,  (he  said  to  the 
paralytic)  Arise,  take  up  thy  couch,  and  go  unto 
thy  house.  And  he  arose  and  straightway  took 
up  his  couch,  and  walked  out  before  them  all, 
so  that  they  were  amazed,  and  glorified  God, 
who  had  given  such  power  unto  men.  And  they 
said.  We  never  saw  it  in  this  fashion. 

15.  And  Jesus  went  forth  again  by  the  sea-side, 
and  all  the  multitude  came  unto  him,  and  he 

taught  them.  And  as  he  passed  along  he  saw 
a  tax-gatherer  named  Levi,  the  son  of  Alpheus, 
sitting  at  the  place  of  toll,  and  he  said  unto 
him.  Follow  me.  And  he  arose  and  followed 
him.  And  it  came  to  pass  that  Levi  made  him 
a  great  feast  in  his  house,  and  many  tax-gath- 
erers and  sinners  sat  down  with  Jesus  and  his 
disciples,  for  there  were  many  of  them  among 
his  followers.  And  the  scribes  and  Pharisees, 
when  they  saw  that  he  was  eating  with  sinners 
and  tax-gatherers,  said  to  his  disciples.  Why 
eateth  your  Master  with  tax-gatherers  and  sin- 
ners? And  when  Jesus  heard  it,  he  said  to 
them.  They  that  are  whole  have  no  need  of  a 
physician,  but  they  that  are  sick;  I  came  not 
to  call  the  righteous,  but  sinners. 

16.  And  John's  disciples  and  the  Pharisees  were 
fasting,  and  they  came  and  said  unto  Jesus, 

Why  do  John's  disciples  and  the  disciples  of  the 


THE  BEGINNING  OF  THE  GOSPEL     17 

Pharisees  fast,  but  thy  disciples  fast  not?  And 
Jesus  said  unto  them,  Can  the  sons  of  the  bride- 
chamber  fast  while  the  bride-groom  is  with 
them?  As  long  as  they  have  the  bride-groom 
with  them,  they  cannot  fast.  But  when  the  day 
comes  that  the  bridegroom  is  taken  away  from 
them,  then  will  they  fast  in  that  day.  No  one 
seweth  a  piece  of  unshrunken  cloth  on  an  old 
garment;  else  that  which  should  fill  up  taketh 
away,  the  new  from  the  old,  and  a  worse  rent  is 
made.  And  no  one  putteth  new  wine  into  old 
wine-skins;  else  the  wine  will  burst  the  skins, 
and  itself  will  be  spilled,  and  the  skins  also  will 
be  ruined. 

17.  And  it  came  to  pass,  that  Jesus  was  going 
on  the  Sabbath  day  through  the  grain-fields; 

and  his  disciples  began,  as  they  made  their  way 
through,  to  pluck  the  ears.  And  the  Pharisees 
said  unto  him,  Behold,  why  do  they  on  the 
Sabbath  day  that  which  is  not  lawful?  And 
Jesus  said  unto  them,  Did  you  never  read  what 
David  did,  when  he  was  in  need  and  was  hungry, 
he  and  they  that  were  with  him,  how  he  entered 
into  the  house  of  God  and  ate  the  show  bread, 
which  it  is  not  lawful  to  eat  save  for  the  priests, 
and  gave  also  to  them  that  were  with  him? 
And  he  said  unto  them.  The  Sabbath  was  made 
for  man,  not  man  for  the  Sabbath;  man  there- 
fore is  master  of  the  Sabbath. 

18.  And  Jesus  entered  again  into  the   syna- 
gogue ;  and  a  man  was  there  who  had  a  with- 


18  THE  GOSPEL  OF  JESUS 

ered  hand.  And  they  watched  Jesus  to  see 
whether  he  would  heal  him  on  the  Sabbath  day, 
that  they  might  accuse  him.  But  he  knew  their 
thoughts,  and  he  said  to  the  man  that  had  his 
hand  withered,  Arise  and  stand  forth  in  the 
midst.  And  he  arose  and  stood  forth.  And 
Jesus  said  unto  them,  Is  it  lawful  on  the  Sab- 
bath day  to  do  good  or  to  do  harm?  to  save  life 
or  to  kill?  But  they  held  their  peace.  And 
when  he  had  looked  round  about  on  them  with 
indignation,  being  grieved  at  the  hardening  of 
their  hearts,  he  said  unto  the  man,  Stretch  forth 
thy  hand.  And  he  stretched  it  forth,  and  his 
hand  was  restored.  And  the  Pharisees  went 
out  and  straightway  with  the  Herodians  took 
counsel  against  him,  how  they  might  destroy 
him. 

19.  And  on  another  Sabbath  day  Jesus  was 
teaching  in  one  of  the  synagogues.  And  be- 
hold there  was  a  woman  that  had  a  spirit  of 
weakness  eighteen  years;  and  she  was  bent 
double  and  was  wholly  unable  to  raise  herself. 
And  when  Jesus  saw  her,  he  called  her  and 
said  to  her,  Woman,  thou  art  released  from 
thy  weakness.  And  he  laid  his  hands  on  her, 
and  immediately  she  became  straight  and  glori- 
fied God.  But  the  ruler  of  the  synagogue,  being 
indignant  because  Jesus  had  healed  on  the  Sab- 
bath, answered  and  said  to  the  crowd.  There  are 
six  days  in  which  men  ought  to  work;  in  them 
therefore  come  and  be  cured,  and  not  on  the 


THE  BEGINNING  OF  THE  GOSPEL     19 

Sabbath  day.  But  Jesus  replied  to  him,  Ye  pre- 
tenders, does  not  each  of  you  on  the  Sabbath 
loose  his  ox  or  his  ass  from  the  stall,  and  lead 
it  away  to  water?  Or  what  man  is  there  of  you 
that  shall  have  one  sheep,  and  if  it  fall  into  a 
pit  on  the  Sabbath  day,  will  he  not  straightway 
lay  hold  on  it,  and  lift  it  out?  And  ought  not 
this  woman,  this  daughter  of  Abraham,  whom 
Satan  had  bound  these  eighteen  years,  to  have 
been  set  free  from  her  bondage  on  the  Sab- 
bath? And  as  he  said  this,  all  his  adversaries 
were  put  to  shame,  but  the  multitude  rejoiced  at 
all  the  glorious  things  done  by  him. 


CHAPTER  II 

TEACHING  THE  DISCIPLES 

ND  it  came  to  pass  in  these  days,  that 
Jesus  went  up  into  a  mountain  to 
pray,  and  continued  all  night  in  prayer 
to  God.  And  when  it  was  day,  his 
disciples  came  unto  him,  and  he  opened  his 
mouth  and  taught  them,  saying,  Blessed  are  ye 
poor,  for  the  Kingdom  of  God  shall  be  yours. 
Blessed  are  ye  hungry,  for  ye  shall  be  fed. 
Blessed  are  ye  that  mourn,  for  ye  shall  be  com- 
forted. Blessed  are  ye  that  are  merciful,  for 
ye  shall  obtain  mercy.  Blessed  are  ye  that  are 
pure  in  heart,  for  ye  shall  see  God.  Blessed  are 
ye  peacemakers,  for  ye  shall  be  called  children 
of  God.  Fear  not,  little  flock,  for  it  is  your 
Father's  good  pleasure  to  give  you  the  King- 
dom. Blessed  are  your  eyes,  for  they  see ;  and 
your  ears,  for  they  hear.  For  verily  I  say  unto 
you,  that  many  prophets  and  saints  desired  to 
see  the  things  which  ye  see,  and  saw  them  not ; 
and  to  hear  the  things  which  ye  hear,  and  heard 
them  not. 

21.  And  Jesus  spake  a  parable  unto  his  dis- 
ciples to  the  end  that  they  ought  always  to 
pray,  and  not  to  faint,  saying,  There  was  in  a 
city  a  judge  who  feared  not  God,  and  regarded 

20 


TEACHING  THE  DISCIPLES         21 

not  man.  And  there  was  a  widow  in  that  city, 
and  she  came  often  unto  him  saying,  Avenge  me 
of  my  adversary.  And  for  a  while  he  would 
not,  but  afterward  he  said  within  himself, 
Though  I  fear  not  God,  nor  regard  man,  yet  be- 
cause this  widow  troubleth  me,  I  will  avenge 
her,  lest  she  wear  me  out  by  her  continual 
coming.  Hear  what  the  unjust  judge  saith! 
And  shall  not  God  avenge  his  elect,  that  cry  to 
him  day  and  night? 

22.  And  Jesus  said  unto  them,  Which  of  you 
shall  have  a  friend,  and  shall  go  to  him  at 
midnight,  and  say  to  him.  Friend,  lend  me  three 
loaves,  for  a  friend  of  mine  is  come  to  me  from 
a  journey,  and  I  have  nothing  to  set  before  him ; 
and  he  from  within  shall  answer  and  say, 
Trouble  me  not :  the  door  is  now  shut,  and  my 
children  are  with  me  in  bed ;  I  cannot  rise  and 
give  thee.  I  say  unto  you,  though  he  will  not 
rise  and  give  him  because  he  is  his  friend,  yet  be- 
cause of  his  importunity  he  will  rise  and  give 
him  whatever  he  needeth. 

23.  Or  what  man  is  there  of  you  who,  if  his  son 
shall  ask  him  for  a  loaf,  will  give  him  a  stone; 

or  if  he  shall  ask  for  a  fish,  will  give  him  a 
serpent?  If  ye,  then,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how  much 
more  shall  your  heavenly  Father  give  good 
things  to  them  that  ask  him ! 

24.  Ask,  and  it  shall  be  given  you;  seek,  and  ye 
shall  find ;  knock,  and  it  shall  be  opened  unto 


22  THE  G^OSPEL  OF  JESUS 

you.  For  every  one  that  asketh,  receiveth ;  and 
he  that  seeketh,  findeth ;  and  to  him  that  knock- 
eth,  it  shall  be  opened. 

25.  Therefore  I  say  unto  you,  be  not  anxious  for 
your  life,  what  ye  shall  eat,  or  what  ye  shall 

drink ;  nor  yet  for  your  body,  w^hat  ye  shall  put 
on.  Is  not  the  life  more  than  the  food,  and 
the  body  than  the  raiment?  Behold  the  birds  of 
the  heaven,  that  they  sow  not,  neither  do  they 
reap;  which  have  no  store-chamber  nor  barn; 
and  God  f eedeth  them ;  of  how  much  more  value 
are  ye  than  the  birds!  And  w^hich  of  you  by 
being  anxious  can  add  one  cubit  to  his  stature? 
And  why  are  ye  anxious  concerning  raiment? 
Consider  the  lilies  of  the  field,  how  they  grow; 
they  toil  not,  neither  do  they  spin;  yet  I  say 
unto  you,  that  even  Solomon  in  all  his  glory  was 
not  arrayed  like  one  of  these.  But  if  God  doth 
so  clothe  the  grass  of  the  field,  which  today  is, 
and  tomorrow  is  cast  into  the  oven,  how  much 
more  shall  he  clothe  you,  0  ye  of  little  faith! 
Be  not  therefore  anxious,  saying,  What  shall 
we  eat?  or,  What  shall  we  drink?  or,  Where- 
withal shall  we  be  clothed  ?  For  after  all  these 
things  do  the  Gentiles  seek;  but  your  heavenly 
Father  knoweth  that  ye  have  need  of  all  these 
things.  Seek  ye  his  Kingdom  and  his  right- 
eousness, and  all  these  things  shall  be  added 
unto  you. 

26.  Lay  not  up  for  yourselves  treasures  upon 
the  earth,  where  moth  and  rust  consume,  and 


TEACHING  THE  DISCIPLES         23 

where  thieves  break  through  and  steal:  but  lay 
up  for  yourselves  treasures  in  heaven,  where 
neither  moth  nor  rust  doth  consume,  and  where 
thieves  do  not  break  through  nor  steal.  For 
where  your  treasure  is,  there  will  your  heart 
be  also. 

27.  No  man  can  serve  two  masters;  for  either 
he  will  hate  the  one  and  love  the  other;  or 

else  he  will  hold  to  the  one,  and  despise  the 
other.    Ye  cannot  serve  God  and  Mammon. 

28.  And  Jesus  said  to  his  disciples,  Salt  is  good, 
but  if  the  salt  have  lost  its  savor,  wherewith 

shall  it  be  salted?  It  is  thenceforth  good  for 
nothing,  but  to  be  cast  out  and  trodden  under 
foot  of  men.  Have  salt  in  yourselves  and  be 
at  peace  one  with  another. 

29.  Men  do  not  light  a  lamp  and  put  it  under 
the  bushel,  or  under  the  bed,  but  on  the  stand ; 

and  it  shineth  unto  all  that  are  in  the  house. 
Even  so  let  your  light  shine  before  men;  that 
they  may  see  your  good  works,  and  glorify  your 
Father  who  is  in  heaven. 

30.  The  lamp  of  the  body  is  the  eye;  if  there- 
fore thine  eye  be  sound,  thy  whole  body  shall 

be  full  of  light.  But  if  thine  eye  be  diseased, 
thy  whole  body  shall  be  full  of  darkness.  If 
therefore  the  light  that  is  in  thee  be  darkness, 
how  great  is  that  darkness ! 

31.  And  why  beholdest  thou  the  mote  that  is  in 
thy  brother's  eye,  but  considerest  not  the  beam 

that  is  in  thine  own  eye  ?    Or  how  wilt  thou  say 


24  THE  GOSPEL  OF  JESUS 

to  thy  brother,  Let  me  cast  out  the  mote  out 
of  thine  eye,  and  lo,  the  beam  is  in  thine  own 
eye!  Thou  hypocrite,  cast  out  first  the  beam 
out  of  thine  own  eye;  and  then  shalt  thou  see 
clearly  to  cast  out  the  mote  out  of  thy  brother's 
eye. 

32.  Judge  not,  and  ye  shall  not  be  judged ;  con- 
demn not,  and  ye  shall  not  be  condemned ;  re- 
lease, and  ye  shall  be  released ;  give,  and  it  shall 
be  given  unto  you ;  good  measure,  pressed  down, 
shaken  together,  running  over,  shall  they  pour 
into  your  lap.  For  with  what  measure  ye  mete 
it  shall  be  measured  to  you  again. 

33.  All  things  therefore  whatsoever  ye  would 
that  men  should  do  unto  you,  even  so  do  ye 

also  unto  them. 

34.  Now  it  came  to  pass  that  Jesus  was  praying 
in  a  certain  place,  and  when  he  ceased,  one 

of  his  disciples  said  unto  him.  Master,  teach  us 
to  pray,  even  as  John  also  taught  his  disciples. 
And  he  said  unto  them.  When  ye  pray,  use  not 
vain  repetitions,  as  the  Gentiles  do,  for  they 
think  that  they  shall  be  heard  for  their  much 
speaking.  Be  not  therefore  like  unto  them ;  for 
your  Father  knoweth  what  things  ye  have  need 
of,  before  ye  ask  him.  After  this  manner  there- 
fore pray  ye.  Father,  hallowed  be  thy  name. 
Thy  Kingdom  come.  Give  us  day  by  day  our 
daily  bread.  And  forgive  us  our  debts,  as  we 
also  forgive  our  debtors.  And  bring  us  not  into 
temptation. 


CHAPTER  III 

UNBELIEF  AND  OPPOSITION 

D  when  Jesus  had  entered  into  Caper- 
naum, there  came  unto  him  a  cen- 
turion, beseeching  him,  and  saying, 
Master,  my  boy  lies  at  home  lamed,  in 
terrible  suffering.  And  he  said  unto  him, 
Should  I  come  and  heal  him?  And  the  cen- 
turion answered  and  said,  Master,  I  am  indeed 
not  worthy  that  thou  shouldest  come  under  my 
roof;  but  only  say  the  word,  and  my  boy  shall 
be  healed.  For  I  am  a  man  under  authority, 
having  also  under  myself  soldiers;  and  I  say 
to  this  one,  Go,  and  he  goeth;  and  to  another, 
Come,  and  he  cometh ;  and  to  my  slave,  Do  this, 
and  he  doeth  it.  And  when  Jesus  heard  it,  he 
marvelled,  and  turned  and  said  to  the  multi- 
tude that  followed  him,  I  have  not  found  so 
great  faith,  no,  not  in  Israel.  And  he  said 
unto  the  centurion.  Go  thy  way;  as  thou  hast 
believed,  so  be  it  done  unto  thee.  And  the  boy 
was  healed  in  that  hour. 

36.  Now  Herod  the  tetrarch,  having  been  re- 
proved by  John  the  Baptist  on  account  of 
Herodias  his  brother's  wife,  and  for  all  the  evil 
things  which  he  had  done,  had  added  this  also 

25 


26  THE  GOSPEL  OF  JESUS 

to  them  all,  that  he  shut  up  John  in  prison.  For 
he  had  married  Herodias,  and  John  said  unto 
him,  It  is  not  lawful  for  thee  to  have  thy  broth- 
er's wife.  And  Herodias  set  herself  against 
him,  and  desired  to  kill  him,  and  she  could  not ; 
for  when  Herod  would  have  put  John  to  death, 
he  feared  the  multitude,  because  they  counted 
him  as  a  prophet.  Moreover  Herod  himself 
also  feared  John,  knowing  that  he  was  a  right- 
eous and  holy  man,  and  he  kept  him  safe. 

37.  Now  when  John  in  the  prison  heard  by  his 
disciples  of  the  works  of  Jesus,  he  called  two 

of  his  disciples  unto  him  and  sent  them  unto 
Jesus,  saying.  Art  thou  he  that  cometh,  or  look 
we  for  another?  And  Jesus  answered  and  said 
unto  them.  Go  and  tell  John  the  things  which  ye 
hear  and  see: 

The  blind  receive  their  sight, 

The  lame  walk, 

The  lepers  are  cleansed, 

The  deaf  hear, 

The  dead  are  raised  up, 

And  the  poor  have  good  tidings  proclaimed  to  them. 

And  blessed  is  he  who  shall  find  no  occasion  of 
stumbling  in  me ! 

38,  And  when  the  messengers  had  departed, 
Jesus  began  to  say  to  the  multitudes  concern- 
ing John,  What  went  ye  out  into  the  wilderness 
to  behold  1  A  reed  shaken  with  the  wind  1  But 
what  went  ye  out  to  see?  A  man  clothed  in 
soft  raiment?     Behold,  they  that  wear  soft  rai- 


UNBELIEF  AND  OPPOSITION        27 

merit  are  in  kings'  houses.  But  what  went  ye 
out  to  see?  A  prophet?  Yea,  I  say  unto  you, 
and  much  more  than  a  prophet.  And  if  ye  are 
willing  to  receive  it,  he  himself  is  Elijah  that 
was  to  come.  Yea,  this  is  he,  of  whom  it  is 
written, 

Behold,  I  send  my  messenger  before  thy  face, 

Who  shall  prepare  thy  way  before  thee. 

Verily  I  say  unto  you,  Among  them  that  are 
born  of  women  there  hath  not  arisen  a  greater 
than  John;  though  he  that  is  but  little  in  the 
Kingdom  of  God  is  greater  than  he.  And  all 
the  people,  when  they  heard,  and  the  tax-gath- 
erers, glorified  God,  having  been  baptized  with 
the  baptism  of  John.  But  the  Pharisees  and  the 
lawyers  had  rejected  for  themselves  the  counsel 
of  God,  not  having  been  baptized  by  him. 
39.  Now  it  came  to  pass  while  John  was  in  the 
prison  that  it  was  Herod's  birthday,  and  he 
made  a  supper  to  his  lords,  and  the  high  cap- 
tains, and  the  chief  men  of  Galilee.  And  when 
the  daughter  of  Herodias  herself  came  in  and 
danced,  she  pleased  Herod  and  them  that  sat 
at  meat  with  him;  and  the  king  said  unto  the 
damsel,  Ask  of  me  whatsoever  thou  wilt,  and  I 
will  give  it  thee.  And  he  sware  unto  her.  What- 
soever thou  shalt  ask  of  me,  I  will  give  it  thee, 
unto  the  half  of  my  kingdom.  And  she  went 
out,  and  said  unto  her  mother,  What  shall  I 
ask?  And  she  said.  The  head  of  John  the  Bap- 
tizer.    And  she  came  in  straightway  with  haste 


28  THE  GOSPEL  OF  JESUS 

unto  the  king,  and  asked,  saying,  I  will  that  thou 
give  me  here  on  a  platter  the  head  of  John 
the  Baptizer.  And  the  king  was  exceeding 
sorry;  but  for  the  sake  of  his  oath,  and  of 
them  that  feasted  with  him,  he  would  not  refuse 
her.  And  straightway  the  king  sent  forth  a 
soldier  of  his  guard,  and  commanded  to  bring 
the  head;  and  the  soldier  went  and  beheaded 
John  in  the  prison,  and  brought  his  head  on 
a  platter,  and  gave  it  to  the  damsel,  and  the 
damsel  gave  it  to  her  mother.  And  when  John 's 
disciples  heard  of  it,  they  came  and  took  up  the 
body,  and  laid  it  in  a  tomb. 

40.  Now  on  a  certain  day  as  Jesus  went  forth 
there  was  brought  unto  him  a  dumb  man  pos- 
sessed with  a  demon,  and  he  cast  it  out.  And 
when  the  demon  was  gone  out,  the  dumb  man 
spake,  and  the  multitude  marvelled.  But  the 
Pharisees  said,  He  hath  Beelzebul;  by  the 
prince  of  the  demons  he  casteth  out  the  demons. 

41.  And  Jesus  said  unto  them,  How  can  Satan 
cast  out  Satan?    If  a  kingdom  be  divided 

against  itself,  that  kingdom  cannot  stand.  Or 
if  a  city  or  a  house  be  divided  against  itself,  it 
shall  not  stand.  And  if  Satan  hath  risen  up 
against  himself,  and  is  divided,  how  shall  his 
kingdom  stand?  And  if  I  by  Beelzebul  cast  out 
demons,  by  whom  do  your  sons  cast  them  out? 
Therefore  shall  they  be  your  judges.  But  if  I 
by  the  Spirit  of  God  cast  out  demons,  then  is 
the  Kingdom  of  God  about  to  come  upon  you. 


UNBELIEF  AND  OPPOSITION        29 

But  no  one  can  enter  into  the  house  of  the 
strong  man,  and  seize  his  goods,  except  he  first 
bind  the  strong  man;  and  then  he  will  plunder 
his  house. 

Therefore  I  say  unto  you,  every  sin  and  blas- 
phemy shall  be  forgiven  unto  the  sons  of  men 
save  the  blasphemy  against  the  Spirit  of  God. 
Whoever  shall  speak  a  word  against  a  son  of 
man,  it  shall  be  forgiven  him;  but  whosoever 
shall  speak  against  the  Holy  Spirit,  it  shall  not 
be  forgiven  him,  neither  in  this  world,  nor  in 
that  which  is  to  come.  He  that  is  not  with  me  is 
against  me ;  and  he  that  gathereth  not  with  me 
scattereth.  The  good  man  out  of  the  good 
treasure  of  his  heart  uttereth  that  which  is  good, 
and  the  evil  man  out  of  his  evil  treasure  uttereth 
that  which  is  evil ;  for  out  of  the  abundance  of 
the  heart  the  mouth  speaketh.  The  tree  is 
known  by  its  fruits.  Do  men  gather  grapes  of 
thorns,  or  figs  of  thistles?  Even  so  every  good 
tree  bringeth  forth  good  fruit;  but  the  corrupt 
tree  bringeth  forth  evil  fruit.  A  good  tree  can- 
not bring  forth  evil  fruit,  neither  can  a  corrupt 
tree  bring  forth  good  fruit.  And  I  say  unto 
you,  that  for  every  idle  word  that  men  shall 
speak,  they  shall  give  account  in  the  day  of  judg- 
ment. For  by  your  words  ye  shall  be  justified 
and  by  your  words  ye  shall  be  condemned. 
42.  Now  all  the  tax-gatherers  and  sinners  were 

drawing  near  unto  Jesus  to  hear  him.  And 
the  Pharisees  and  the  scribes  murmured,  say- 
ing, This  man  receiveth  sinners  and  eateth  with 


30  THE  GOSPEL  OP  JESUS 

them.  And  he  spoke  unto  them  this  parable, 
saying,  What  man  of  you,  having  a  hundred 
sheep,  and  having  lost  one  of  them,  doth  not 
leave  the  ninety  and  nine  in  the  wilderness,  and 
go  after  that  which  is  lost  until  he  find  it  ?  And 
when  he  hath  found  it,  he  layeth  it  on  his 
shoulders,  rejoicing.  And  when  he  cometh 
home,  he  calleth  together  his  friends  and  his 
neighbors,  saying  unto  them.  Rejoice  with  me, 
for  I  have  found  my  sheep  which  was  lost. 
Verily  I  say  unto  you,  he  rejoiceth  over  it  more 
than  over  the  ninety  and  nine  which  have  not 
gone  astray.  Even  so  it  is  not  the  will  of  your 
Father  who  is  in  heaven,  that  one  of  these  lowly 
ones  be  lost. 

Or  what  woman,  having  ten  pieces  of  silver, 
if  she  lose  one  piece,  doth  not  light  a  lamp  and 
sweep  the  house,  and  seek  diligently  until  she 
find  it?  And  when  she  hath  found  it,  she  call- 
eth together  her  friends  and  neighbors,  saying, 
Eejoice  with  me,  for  I  have  found  the  piece 
which  I  had  lost.  Even  so,  I  say  unto  you, 
there  is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  that  repenteth. 
43.  And  Jesus  said,  A  certain  man  had  two 

sons :  and  the  younger  of  them  said  to  his  fa- 
ther, Father,  give  me  the  portion  of  thy  sub- 
stance that  falleth  to  me.  And  he  divided  unto 
them  his  living.  And  not  many  days  after,  the 
younger  one  gathered  all  together  and  took  his 
journey  into  a  far  country ;  and  there  he  wasted 


UNBELIEF  AND  OPPOSITION       31 

his  substance  in  riotous  living.  And  when  he 
had  spent  all,  there  arose  a  mighty  famine  in 
that  country ;  and  he  began  to  be  in  want.  And 
he  went  and  joined  himself  to  one  of  the  citi- 
zens of  that  country;  and  he  sent  him  into  his 
fields  to  feed  swine.  And  he  would  fain  have 
been  filled  with  the  husks  that  the  swine  did 
eat;  and  no  man  gave  unto  him.  But  when  he 
came  to  himself,  he  said.  How  many  hired  serv- 
ants of  my  father's  have  bread  enough  and 
to  spare,  and  I  perish  here  with  hunger!  I 
will  arise  and  go  to  my  father,  and  will  say 
unto  him.  Father,  I  have  sinned  against  heaven, 
and  in  thy  sight;  I  am  no  more  worthy  to  be 
called  thy  son;  make  me  as  one  of  thy  hired 
servants.  And  he  arose  and  came  to  his  father. 
But  while  he  was  yet  afar  off,  his  father  saw 
him,  and  was  moved  with  compassion,  and  ran, 
and  fell  on  his  neck,  and  kissed  him.  And 
the  son  said  unto  him.  Father,  I  have  sinned 
against  heaven,  and  in  thy  sight ;  I  am  no  more 
worthy  to  be  called  thy  son.  But  the  father 
said  to  his  servants.  Bring  forth  quickly  the  best 
robe,  and  put  it  on  him ;  and  put  a  ring  on  his 
hand,  and  shoes  on  his  feet ;  and  bring  the  fatted 
calf,  and  kill  it,  and  let  us  eat,  and  make  merry ; 
for  this  my  son  was  dead,  and  is  alive  again; 
he  was  lost,  and  is  found.  And  they  began  to 
be  merry. 

Now  the  elder  son  was  in  the  field :  and  as  he 
came  and  drew  near  to  the  house,  he  heard 
music  and  dancing.    And  he  called  to  him  one 


32  THE  GOSPEL  OF  JESUS 

of  the  servants,  and  inquired  what  these  things 
might  be.  And  he  said  unto  him,  Thy  brother 
is  come;  and  thy  father  hath  killed  the  fatted 
calf,  because  he  hath  received  him  safe  and 
sound.  But  he  was  angry,  and  would  not  go  in : 
and  his  father  came  out,  and  intreated  him. 
But  he  answered  and  said  to  his  father,  Lo, 
these  many  years  do  I  serve  thee,  and  I  never 
transgressed  a  commandment  of  thine ;  and  yet 
thou  never  gavest  me  a  kid,  that  I  might  make 
merry  with  my  friends.  But  when  this  thy  son 
came  which  hath  devoured  thy  living  with  har- 
lots, thou  didst  kill  for  him  the  fatted  calf.  And 
he  said  unto  him.  Son,  thou  art  ever  with  me, 
and  all  that  is  mine  is  thine.  But  it  was  meet 
to  make  merry  and  be  glad ;  for  this  thy  brother 
was  dead,  and  is  alive  again ;  and  was  lost  and 
is  founci. 

44.  Another  parable  spake  Jesus  unto  them, 
saying,  A  certain  man  made  a  great  supper, 
and  he  bade  many.  And  he  sent  forth  his  serv- 
ants, saying.  Tell  them  that  are  bidden,  Behold  I 
have  made  ready  my  feast,  my  oxen  and  my  fat- 
hngs  are  killed,  and  all  things  are  ready :  come 
to  the  feast.  But  they  all  with  one  consent 
began  to  make  excuse.  The  first  said,  I  have 
bought  a  field,  and  I  must  needs  go  out  and  see 
it ;  I  pray  thee  have  me  excused.  And  another 
said,  I  have  bought  five  yoke  of  oxen,  and  I 
go  to  prove  them ;  I  pray  thee  have  me  excused. 
And  another  said,  I  have  married  a  wife,  and 
therefore  cannot  come.     So  they  made  light  of 


UNBELIEF  AND  OPPOSITION        33 

it,  and  went  their  ways,  one  to  his  farm,  another 
to  his  merchandise.  And  the  servant  came  and 
told  his  master  these  things.  Then  the  master 
of  the  house,  being  angry,  said  to  his  servant.  Go 
out  quickly  into  the  streets  and  lanes  of  the 
city,  and  bring  in  hither  to  the  feast  as  many 
as  ye  shall  find,  the  poor  and  maimed  and  lame 
and  blind.  And  the  servant  went  out  into  the 
highways,  and  gathered  together  as  many  as  he 
found,  both  bad  and  good,  and  the  feast  was 
filled  with  guests. 

45.  And  Jesus  spake  also  this  parable.  A  land- 
owner went  out  early  in  the  morning  to  hire 
laborers  for  his  vineyard.  And  when  he  had 
agreed  with  the  laborers  for  a  shilling  the  day, 
he  sent  them  into  his  vineyard.  And  he  went 
out  again  about  the  third  hour,  and  saw  others 
standing  in  the  market-place  idle;  and  to  them 
he  said.  Go  ye  also  into  the  vineyard,  and  what- 
ever is  right  I  will  give  you.  And  they  went 
their  way.  Again  he  went  out  about  noon  and 
at  the  ninth  hour,  and  did  the  same  tiling.  And 
about  the  eleventh  hour,  he  went  out  and  found 
others  standing;  and  he  said  to  them.  Why 
stand  ye  here  all  day  idle?  They  said  to  him. 
Because  no  one  has  hired  us.  He  said  to 
them,  Go  ye  also  into  the  vineyard.  Now  when 
evening  came,  the  owner  of  the  vineyard  said 
to  his  steward.  Call  the  laborers,  and  pay  them 
their  wages,  beginning  with  the  last,  and  going 
on  to  the  first.  So  when  those  came  who  had 
been  hired  at  the  eleventh  hour,  they  received  a 


34  THE  GOSPEL  OF  JESUS 

shilling  apiece.  And  when  the  first  came,  they 
supposed  that  they  would  receive  more;  but 
they  also  received  a  shilling  apiece.  And  when 
they  received  it,  they  murmured  against  the 
master,  saying.  These  last  have  worked  one 
hour,  and  thou  hast  made  them  equal  to  us,  who 
have  borne  the  burden  of  the  day  and  the  heat. 
But  he  answered,  and  said  to  one  of  them,  Fel- 
low, I  do  thee  no  wrong:  didst  thou  not  agree 
with  me  for  a  shilling?  Take  what  is  thine  and 
go.  It  is  my  will  to  give  to  this  last  man  the 
same  as  to  thee.  Can  I  not  do  as  I  will  with 
what  is  mine  ?  Or  is  thine  eye  envious  because 
I  am  generous? 

46.  And  one  of  the  Pharisees,  named  Simon, 
desired  Jesus  that  he  would  eat  with  him. 
And  he  entered  into  the  Pharisee's  house,  and 
sat  down  to  meat.  And  behold,  a  woman  who 
was  in  the  city,  a  sinner;  and  when  she  knew 
that  he  was  sitting  at  meat  in  the  Pharisee's 
house  she  came,  and  standing  behind  at  his 
feet,  weeping,  she  began  to  wet  his  feet  with 
her  tears,  and  to  wipe  them  with  the  hair  of  her 
head ;  and  she  kissed  his  feet,  and  anointed  them 
with  ointment.  Now  when  the  Pharisee  who 
had  bidden  him  saw  it,  he  spake  within  himself, 
saying.  This  man,  if  he  were  a  prophet,  would 
have  perceived  who  and  what  manner  of  woman 
this  is  who  toucheth  him,  that  she  is  a  sinner. 
And  Jesus,  knowing  his  thoughts,  said  unto  him, 
Simon,  I  have  somewhat  to  say  unto  thee.  And 
he  said.  Master,  say  on.    And  Jesus  said,  A 


UNBELIEF  AND  OPPOSITION        35 

certain  lender  had  two  debtors;  the  one  owed 
five  hundred  pence,  and  the  other  fifty.  When 
they  had  not  wherewith  to  pay,  he  forgave 
them  both.  Which  of  them  therefore  will  love 
him  most?  Simon  answered  and  said.  He,  I 
suppose,  to  whom  he  forgave  the  most.  And 
he  said  unto  him.  Thou  has  rightly  judged. 
And  turning  to  the  woman,  he  said  unto  Simon, 
Seest  thou  this  woman?  I  entered  into  thine 
house,  thou  gavest  me  no  water  for  my  feet: 
but  she  hath  wetted  my  feet  with  her  tears,  and 
wiped  them  w^ith  her  hair.  Thou  gavest  me  no 
kiss ;  but  she,  since  the  time  I  came  in,  hath  not 
ceased  to  kiss  my  feet.  My  head  with  oil  thou 
didst  not  anoint,  but  she  hath  anointed  my  feet 
with  ointment.  Wherefore  I  say  unto  thee.  Her 
sins,  w^hich  are  many,  are  forgiven;  for  she 
loved  much.  But  to  whom  little  is  forgiven, 
the  same  loveth  little.  And  he  said  unto  her, 
Thy  sins  are  forgiven ;  go  in  peace. 

47.  Then  said  Jesus  again  to  him  that  had  bid- 
den him.  When  thou  makest  a  dinner  or  a  sup- 
per, call  not  thy  friends,  nor  thy  brethren,  nor 
thy  kinsmen,  nor  thy  rich  neighbors ;  lest  haply 
they  also  bid  thee  again,  and  a  recompense  be 
made  thee.  But  when  thou  makest  a  feast,  bid 
the  poor,  the  maimed,  the  lame,  the  blind:  and 
thou  shalt  be  blessed;  because  they  have  not 
w^herewith  to  recompense  thee:  and  thou  shalt 
be  recompensed  in  the  resurrection  of  the  just. 

48.  Then  Jesus  spoke  unto  those  w4iich  were 
bidden,  when  he  marked  how  they  chose  out 


36  THE  GOSPEL  OF  JESUS 

the  chief  seats;  saying  unto  them,  When  thou 
art  bidden  of  any  man  to  a  feast,  sit  not  down 
in  the  chief  seat ;  lest  haply  a  more  honourable 
man  than  thou  be  bidden  of  him,  and  he  that 
bade  thee  and  him  shall  come  and  say  to  thee, 
Give  this  man  place ;  and  then  thou  shalt  begin 
with  shame  to  take  the  lowest  place.  But  when 
thou  art  bidden,  go  and  sit  down  in  the  lowest 
place;  that  when  he  that  hath  bidden  thee 
Cometh,  he  may  say  to  thee,  Priend,  go  up 
higher :  then  shalt  thou  have  glory  in  the  pres- 
ence of  all  that  sit  at  meat  with  thee.  For 
every  one  that  exalteth  himself  shall  be  hum- 
bled; but  he  that  humbleth  himself  shall  be 
exalted. 

49.  Now  while  Jesus  was  teaching  in  Caper- 
naum, the  multitude  came  together  unto  him, 
so  that  they  could  not  so  much  as  eat  bread. 
And  when  his  mother  and  his  brethren  heard 
it,  they  went  out  to  lay  hold  on  him:  for  they 
said.  He  is  beside  himself. 

And  while  he  was  teaching  the  multitude  in 
a  certain  house,  his  mother  and  his  brethren 
stood  without,  seeking  to  speak  with  him;  and 
they  could  not  get  to  him  for  the  crowd.  And 
one  said  unto  him.  Behold,  thy  mother  and  thy 
brethren  stand  without,  seeking  to  speak  with 
thee.  But  he  answered  and  said  unto  him  that 
told  him,  Who  is  my  mother,  and  who  are  my 
brethren  ?  And  looking  around  on  them  that  sat 
round  about  him,  he  said,  Behold,  my  mother 
and  my  brethren !    For  whosoever  shall  do  the 


UNBELIEF  AND  OPPOSITION       37 

will  of  God,  the  same  is  my  brother  and  sister 
and  mother. 

And  it  came  to  pass,  as  he  said  these  things, 
a  certain  woman  out  of  the  multitude  lifted  up 
her  voice,  and  said  unto  him.  Blessed  is  the 
womb  that  bare  thee,  and  the  breasts  which  thou 
didst  suck.  But  he  said.  Yea,  rather,  blessed 
are  they  that  hear  the  word  of  God,  and  keep  it. 
50.  And  Jesus  went  out  from  Capernaum,  and 

came  to  Nazareth,  his  native  place.  And  the 
Sabbath  being  come,  he  entered,  as  his  custom 
was,  into  the  synagogue,  and  stood  up  to  read. 
And  there  was  handed  unto  him  the  roll  of  the 
prophet  Isaiah.  And  he  opened  the  roll  and 
found  the  place  where  it  is  written. 

The  spirit  of  the  Lord  is  upon  me, 

Because  he  anointed  me  to  preach  good  tidings  to  the 

poor: 
He  hath  sent  me  to  proclaim  release  to  the  captives, 
And  recovering  of  sight  to  the  blind: 
To  set  at  liberty  them  that  are  bruised, 
To  proclaim  the  acceptable  year  of  the  Lord. 

And  he  closed  the  roll,  and  gave  it  back  to  the 
attendant,  and  sat  down;  and  the  eyes  of  all  in 
the  synagogue  were  fastened  on  him.  And  he 
began  to  say  unto  them.  Today  hath  this  scrip- 
ture been  fulfilled  in  your  ears.  And  he  taught 
them  many  things.  And  all  bore  him  witness, 
and  wondered  at  the  words  of  grace  which  pro- 
ceeded out  of  his  mouth.  And  they  were  as- 
tonished, and  said.  Whence  hath  this  man  this 
wisdom,  and  these  powers'?    Is  not  this  the 


38  THE  GOSPEL  OF  JESUS 

builder,  the  son  of  Mary,  and  brother  of  James 
and  Joseph  and  Judas  and  Simon?  And  his 
sisters,  are  they  not  here  with  us?  And  they 
were  offended  in  him.  And  Jesus  said  unto 
them,  A  prophet  is  not  without  honor,  save  in 
his  own  country — and  among  his  own  kindred, 
and  in  his  own  household!  And  he  could  do 
there  no  work  of  power,  save  that  he  laid  his 
hands  on  a  few  sick  folk  and  healed  them.  And 
he  wondered  at  their  lack  of  faith. 


CHAPTER  IV 
HEALINGS  AND  PARABLES 

ND  Jesus  with  his  disciples  withdrew 
to  the  sea,  and  a  great  multitude  from 
Galilee  followed ;  and  many  also  from 
Judaea  and  Jerusalem,  and  from 
Idumea,  and  from  beyond  Jordan,  and  from 
about  Tyre  and  Sidon,  hearing  what  great  things 
he  did,  came  unto  him,  to  hear  him  and  to  be 
healed  of  their  diseases.  And  he  spake  to  his 
disciples  that  a  little  boat  should  wait  on  him 
because  of  the  crowd,  lest  they  should  throng 
him :  for  he  had  healed  many,  and  those  who  had 
plagues  pressed  upon  him  that  they  might  touch 
him.  And  he  began  to  teach  by  the  seaside. 
And  there  gathered  unto  him  so  great  a  multi- 
tude that  he  entered  into  the  boat,  and  sat ;  and 
all  the  multitude  stood  on  the  beach.  And  he 
taught  them  many  things. 

52.  And  on  that  day,  when  evening  was  come, 
Jesus  said  unto  the  disciples,  Let  us  go  over 
unto  the  other  side  of  the  lake.  And  leaving 
the  multitude  they  took  him  with  them,  just  as 
he  was,  in  the  boat;  and  they  launched  forth. 
And  as  they  sailed  he  fell  asleep.  And  there 
came  down  a  great  gale  of  wind  upon  the  lake, 

39 


40  THE  GOSPEL  OF  JESUS 

and  the  waves  began  to  beat  into  the  boat,  so 
that  the  boat  was  already  filling.  But  Jesus 
lay  asleep  in  the  stern  on  the  cushion.  And 
they  came  to  him  and  wakened  him,  crying. 
Master,  carest  thou  not  that  we  perish?  And 
he  said  unto  the  disciples.  Why  are  ye  so  fear- 
ful? Where  is  your  faith?  And  he  arose  and 
rebuked  the  wind,  and  said.  Peace,  be  still.  And 
the  wind  ceased  and  there  was  a  great  calm. 
And  the  disciples  marvelled,  saying.  What  man- 
ner of  man  is  this,  that  even  the  winds  and  the 
waters  obey  him. 

53.  And  they  came  to  the  other  side  of  the  sea, 
to  the  country  of  the  Gerasenes.  And  when 
Jesus  was  come  out  of  the  boat,  there  met 
him  a  man  with  an  unclean  spirit,  who  had  his 
dwelling  in  the  tombs,  exceeding  fierce,  so  that 
no  man  could  pass  by  that  way.  And  for  a 
long  time  he  had  worn  no  clothes,  and  abode 
not  in  any  house.  And  no  man  had  strength 
to  tame  him;  and  no  man  could  bind  him,  not 
even  with  a  chain.  For  he  had  been  often 
bound  with  fetters  and  chains,  and  the  chains 
had  been  rent  asunder  by  him,  and  the  fetters 
broken  in  pieces.  And  always,  night  and  day, 
in  the  tombs  and  in  the  mountains,  he  was  cry- 
ing out,  and  cutting  himself  with  stones.  And 
when  he  saw  Jesus  from  afar,  he  ran  unto  him, 
and  cried  out  with  a  loud  voice.  And  Jesus 
asked  him,  What  is  thy  name?  And  he  said 
unto  him,  My  name  is  Legion,  for  we  are  many. 
And   Jesus    said.    Come   forth,   thou   unclean 


HEALINGS  AND  PARABLES        41 

spirit,  out  of  him.  And  it  straightway  came  out. 
And  when  the  men  of  the  city  came,  and  saw 
Jesus,  and  found  the  man  from  whom  the  de- 
mons were  gone  out  sitting  clothed  and  in  his 
right  mind,  they  were  afraid.  And  they  that 
had  seen  told  them  how  he  that  was  possessed 
with  demons  was  made  whole.  And  they  began 
to  beseech  him  to  depart  from  their  borders. 
And  as  he  was  entering  into  the  boat,  he  that 
had  been  possessed  with  demons  besought  him 
that  he  might  be  with  them.  And  Jesus  per- 
mitted him  not,  but  said  unto  him,  Go  to  thy 
house  unto  thy  friends,  and  tell  them  how  great 
things  God  hath  done  for  thee,  and  how  he 
had  mercy  on  thee.  And  he  went  his  way,  pub- 
lishing in  the  city  and  in  the  whole  Decapolis 
how  great  things  Jesus  had  done  for  him. 
54.  And  when  Jesus  had  crossed  over  again 
in  the  boat  unto  the  other  side,  a  great  mul- 
titude welcomed  him ;  for  they  were  all  waiting 
for  him.  And  he  stood  by  the  sea  and  taught 
them.  And  behold  a  man  from  the  multitude 
cried,  saying,  Master,  I  beseech  thee  to  look 
upon  my  son ;  for  he  is  mine  only  child.  He  is 
epileptic  and  suffereth  grievously,  for  behold, 
a  spirit  taketh  him,  and  he  suddenly  crieth  out ; 
and  wheresoQver  it  taketh  him,  it  dasheth  him 
down :  and  of ttimes  he  f alleth  into  the  fire,  and 
ofttimes  into  the  water.  And  it  teareth  him,  so 
that  he  foameth  and  grindeth  his  teeth;  and 
scarcely  doth  it  leave  him  day  or  night,  bruising 
him  sorely,  so  that  he  pineth  away.    And  I 


42  THE  GOSPEL  OF  JESUS 

brought  him  to  thy  disciples,  and  besought  them 
to  cast  it  out;  and  they  were  not  able.  And 
Jesus  answered  and  said,  0  faithless  generation, 
how  long  shall  I  be  with  you,  how  long  shall  I 
bear  with  you!  bring  him  hither  to  me.  And 
they  brought  him  unto  him,  and  when  he  saw 
Jesus,  straightway  the  spirit  tore  him  griev- 
ously and  he  fell  on  the  ground,  and  wallowed 
foaming.  And  Jesus  asked  his  father.  How 
long  time  is  it  since  this  hath  come  upon  him? 
And  he  said,  From  a  child.  If  thou  canst  do 
anything,  have  compassion  on  us,  and  help  us. 
And  Jesus  said  unto  him,  If  thou  canst!  All 
things  are  possible  to  him  that  believeth. 
Straightway  the  father  of  the  child  cried  out, 
and  said,  I  believe,  help  thou  mine  unbelief. 
And  Jesus  rebuked  the  unclean  spirit,  saying 
unto  it,  Thou  evil  spirit,  I  command  thee,  come 
out  of  him,  and  enter  no  more  into  him.  And 
having  cried  out,  and  torn  him  much,  it  came 
out;  and  the  boy  became  as  one  dead;  so  that 
most  of  them  that  stood  by  said.  He  is  dead. 
But  Jesus  took  him  by  the  hand,  and  raised 
him  up,  and  gave  him  back  to  his  father.  And 
when  he  had  come  into  the  house,  his  disciples 
asked  him  privately.  Why  could  we  not  cast  it 
out?  And  he  said  unto  them,  Because  of  your 
little  faith.  Verily  I  say  unto  you.  If  ye  had 
faith  as  a  grain  of  mustard  seed,  ye  should 
say  unto  this  mountain.  Be  thou  taken  up  and 
cast  into  the  sea,  and  it  should  be  done;  and 
nothing  should  be  impossible  unto  you.    And 


HEALINGS  AND  PARABLES        43 

I  say  unto  you,  all  things  whatsoever  ye  shall 
ask  in  prayer,  believing,  ye  shall  receive. 
55.  And  there  came  one  of  the  rulers  of  the 

synagogue,  Jairus  by  name,  who  had  an  only 
daughter,  about  twelve  years  of  age,  and  she 
lay  dying.  And  seeing  Jesus,  he  fell  at  his 
feet,  and  besought  him  to  come  into  his  house, 
saying.  My  little  daughter  is  at  the  point  of 
death;  come  and  lay  thy  hands  on  her,  that 
she  may  be  made  whole  and  live.  And  he 
began  to  go  w^ith  him;  and  a  great  multitude 
followed  him,  and  they  thronged  him. 

And  a  woman,  who  had  an  issue  of  blood 
twelve  years,  and  had  suffered  many  things  of 
many  physicians,  and  had  spent  all  that  she  had 
and  was  nothing  bettered,  but  rather  grew 
worse,  having  heard  the  things  concerning 
Jesus,  came  in  the  crowd  behind  him  and  touched 
his  garment.  For  she  said  within  herself,  If  I 
do  but  touch  his  garment,  I  shall  be  made  whole. 
And  straightway  the  issue  of  her  blood  was 
stanched ;  and  she  felt  in  her  body  that  she  was 
healed  of  her  plague.  And  straightway  Jesus 
turned  him  about  in  the  crowd,  and  said,  Who 
touched  my  garment?  And  when  all  denied, 
Peter  and  they  that  were  with  him  said,  Master, 
thou  seest  the  multitude  thronging  thee,  and 
sayest  thou,  Who  touched  me?  But  Jesus  said. 
Some  one  did  touch  me.  And  he  looked  round 
about  to  see  who  had  done  this  thing.  And 
when  the  woman  saw  that  she  was  not  hid,  she 
came  trembling,  and  falling  down  before  him, 


44  THE  GOSPEL  OF  JESUS 

declared  in  the  presence  of  all  the  people  for 
what  cause  she  had  touched  him,  and  how  she 
was  immediately  healed.  And  Jesus  said  unto 
her,  Daughter,  thy  faith  hath  made  thee  whole ; 
go  in  peace. 

While  he  yet  spake,  there  came  one  from  the 
ruler  of  the  synagogue's  house,  saying.  Thy 
daughter  is  dead;  trouble  not  the  Master  any 
further.  But  Jesus,  not  heeding  the  word 
spoken,  said  unto  the  ruler  of  the  synagogue, 
Fear  not,  only  believe.  And  when  he  came  to 
the  house,  he  suffered  not  any  man  to  enter 
in  with  him,  save  Peter  and  John  and  James. 
And  when  he  was  entered  in,  he  beheld  a  tu- 
mult and  many  weeping  and  wailing  greatly. 
And  he  said,  Give  place ;  why  make  ye  a  tumult 
and  weep!  the  child  is  not  dead,  but  sleepeth. 
And  they  laughed  him  to  scorn.  But  he,  hav- 
ing put  them  all  out,  took  the  father  of  the 
child  and  her  mother  and  them  that  were  with 
him  and  went  in  where  the  child  was.  And 
he  took  the  child  by  the  hand,  and  said  unto 
her,  Talitha,  cumi;  which  is,  being  translated, 
Maiden,  arise.  And  straightway  the  damsel 
rose  up;  and  her  parents  were  amazed  with  a 
great  amazement.  And  he  commanded  that 
something  be  given  her  to  eat.  And  he  charged 
them  strictly  to  tell  no  man  what  had  come  to 
pass. 
56.  Now  Herod  the  tetrarch  heard  the  report 

concerning  Jesus,  and  he  said,  John  the  Bap- 
tizer  is  risen  from  the  dead ;  therefore  do  these 


HEALINGS  AND  PAEABLES         45 

powers  work  in  him.  But  others  said,  Elijah 
has  appeared.  And  others  said,  One  of  the  old 
prophets  is  risen  again.  But  Ilerod,  as  he 
heard,  said,  John,  whom  I  beheaded,  he  is 
risen. 

57.  Now  certain  of  the  scribes  and  Pharisees 
came  unto  Jesus  and  began  to  dispute  with 
him,  trying  him,  and  saying,  Master,  we  would 
see  a  sign  from  thee.  And  he  sighed  deeply 
in  his  spirit,  and  said  unto  them.  It  is  an  evil 
and  adulterous  generation  that  seeketh  after  a 
sign;  and  there  shall  no  sign  be  given  to  it 
but  the  sign  of  Jonah  the  prophet.  The  men  of 
Nineveh  shall  stand  up  in  the  Judgment  w^ith 
this  generation,  and  shall  condemn  it ;  for  they 
repented  at  the  preaching  of  Jonah ;  and  behold 
something  more  than  Jonah  is  here.  The  queen 
of  the  south  shall  rise  up  in  the  Judgment  with 
this  generation,  and  shall  condemn  it;  for  she 
came  from  the  ends  of  the  earth  to  hear  the  wis- 
dom of  Solomon,  and  behold,  something  more 
than  Solomon  is  here.  Why  doth  this  genera- 
tion seek  a  sign!  AVhen  ye  see  a  cloud  ris- 
ing in  the  west,  straightway  ye  say.  There  Com- 
eth a  shower;  and  so  it  cometh  to  pass.  And 
when  ye  perceive  a  south  wind  blowing,  ye  say, 
There  will  be  a  scorching  heat;  and  it  cometh 
to  pass.  Ye  pretenders,  ye  know  how  to  inter- 
pret the  face  of  the  earth  and  the  heaven ;  how 
is  it  that  ye  know  not  how  to  interpret  this 
time?    And  he  left  them  and  departed.    And 


46  THE  GOSPEL  OP  JESUS 

he  charged  his  disciples,  saying,  Beware  of  the 
leaven  of  the  Pharisees. 

58.  And  Jesus   said  unto  them,   The   unclean 
spirit,  when  he  is  gone  out  of  the  man,  passeth 

through  waterless  places,  seeking  rest,  and  find- 
eth  it  not.  Then  he  saith,  I  will  return  into 
my  house  whence  I  came  out;  and  when  he  is 
come,  he  findeth  it  empty,  swept  and  garnished. 
Then  goeth  he,  and  bringeth  with  himself  seven 
other  spirits  more  evil  than  himself,  and  they 
enter  in  and  dwell  there:  and  the  last  state 
of  that  man  becometh  worse  than  the  first. 
Even  so  shall  it  be  also  unto  this  evil  genera- 
tion. 

59.  Now   when   the   multitude   came   together 
again,  Jesus  spoke  unto  them  in  parables. 

And  he  said  unto  them  in  his  teachings,  Behold, 
a  sower  went  forth  to  sow;  and  as  he  sowed, 
some  seed  fell  by  the  wayside;  and  the  birds 
came  and  devoured  it.  And  other  fell  on  the 
rocky  ground,  where  it  had  not  much  earth ;  and 
straightway  it  sprang  up,  because  it  had  no  deep- 
ness of  earth;  and  when  the  sun  was  risen,  it 
was  scorched;  and  because  it  had  no  root,  it 
withered  away.  And  other  fell  among  the 
thorns,  and  the  thorns  grew  up  and  choked  it. 
And  other  fell  into  the  good  ground,  and  grew, 
and  brought  forth  fruit,  thirty  fold  and  sixty 
fold  and  a  hundred  fold. 

60.  And  Jesus  said,  A  man  casteth  seed  upon 
the  earth  and  lieth  down  to  sleep  and  ariseth 


HEALINGS  AND  PAEABLES         47 

night  and  day,  and  the  seed  springeth  up  and 
growetli,  he  knoweth  not  how.  The  earth  bear- 
eth  fruit  of  herself;  first  the  blade,  then  the 
ear,  then  the  full  grain  in  the  ear.  And  when 
the  fruit  is  ripe,  straightway  he  putteth  forth 
the  sickle,  because  the  harvest  is  come. 
Gl.  Another  parable  set  Jesus  before  them,  say- 
ing, A  man  sowed  good  seed  in  his  field ;  but 
while  men  slept,  his  enemy  came  and  sowed 
tares  also  among  the  wheat,  and  went  away. 
But  when  the  blade  sprang  up,  then  appeared 
the  tares  also.  And  the  servants  of  the  house- 
holder came  and  said  unto  him.  Sir,  didst  thou 
not  sow  good  seed  in  thy  field?  Whence  then 
hath  it  tares?  And  he  said  unto  them,  An 
enemy  hath  done  this.  And  the  servants  said 
unto  him.  Wilt  thou  then  that  we  go  and  gather 
them  up  ?  But  he  said,  N  ay,  lest  while  ye  gather 
up  the  tares,  ye  should  root  up  the  wheat  with 
them.  Let  both  grow  together  until  the  har- 
vest; and  at  harvest-time  I  will  say  to  the 
reapers.  Gather  up  first  the  tares,  and  bind  them 
in  bundles  to  burn  them;  but  the  wheat  gather 
into  my  barn. 

62.  And  again  Jesus  said,  A  net  was  cast  into 
the   sea,  and  gathered  fish   of  every  kind: 

which,  when  it  was  filled,  they  drew  up  on  the 
beach;  and  they  sat  do\vn,  and  gathered  the 
good  fish  into  vessels,  but  the  bad  they  cast 
away. 

63.  Another  parable  spake  Jesus  unto  them, 


48  THE  GOSPEL  OF  JESUS 

saying,  A  man  took  a  grain  of  mustard  seed 
and  sowed  it  in  his  field;  which  when  it  is 
sown  is  less  than  all  seeds  that  are  upon  the 
earth;  but  when  it  is  grown,  it  is  greater  than 
all  the  herbs,  and  becometh  a  tree,  so  that  the 
birds  of  the  heaven  come  and  lodge  in  the 
branches  thereof. 

64.  Again  Jesus  said,  A  woman  took  leaven, 
and  hid  it  in  three  measures  of  meal,  and 

the  whole  was  leavened. 

65.  Another  parable  spoke  Jesus,  and  said.  Be- 
hold, there  was  a  treasure  hidden  in  a  field, 

which  a  man  found,  and  hid;  and  in  his  joy 
he  went  and  sold  all  that  he  had,  and  bought 
that  field. 

66.  Again  Jesus  said.  There  was  a  man  who  was 
a  merchant,  seeking  goodly  pearls ;  and  hav- 
ing found  one  pearl  of  great  price,  he  went  and 
sold  all  that  he  had  and  bought  it. 

67.  And  with  many  such  parables  spake  Jesus 
the  word  unto  the  multitudes,  and  without  a 

parable  spake  he  not  unto  them. 

68.  And  Jesus  went  about  all  the  cities  and  the 
villages,  teaching  in  the  synagogues,  preach- 
ing the  gospel  of  the  Kingdom  and  healing  all 
manner  of  disease  and  sickness.  But  when 
he  saw  the  multitudes,  he  was  moved  with  com- 
passion over  them,  because  they  were  distressed 
and  scattered  as  sheep  not  having  a  shepherd. 
Then  said  he  unto  his  disciples.  The  harvest  in- 
deed is  plenteous,  but  the  laborers  are  few. 


HEALINGS  AND  PARABLES         49 

Pray  ye  therefore  the  Lord  of  the  harvest,  that 
he  send  forth  laborers  into  his  harvest. 

69.  Then  from  his  disciples  Jesus  chose  twelve, 
that  they  might  be  with  him,  and  that  he 

might  send  them  forth  to  preach.  Now  the 
names  of  the  Twelve  are  these :  the  first,  Simon, 
whom  he  surnamed  Peter;  then  Andrew  his 
brother;  James  the  son  of  Zebedee  and  John 
his  brother;  and  them  he  surnamed  Boanerges, 
which  is,  Sons  of  Thunder ;  Philip,  and  Barthol- 
omew; Thomas  and  Matthew  the  tax-gatherer; 
James  the  son  of  Alpheus,  and  Thaddaeus; 
Simon  the  Zealot,  and  Judas  Iscariot,  who  also 
betrayed  him. 

70.  These  Twelve  began  Jesus  to  send  forth  by 
two  and  two,  to  preach  the  Kingdom  of  God. 

And  he  gave  them  authority  over  unclean 
spirits,  to  cast  them  out,  and  to  heal  all  manner 
of  disease  and  sickness.  And  he  charged  them, 
saying,  Go  not  into  any  way  of  the  Gentiles, 
and  enter  not  into  any  city  of  the  Samaritans : 
but  go  rather  to  the  lost  sheep  of  the  house  of 
Israel.  And  as  ye  go,  preach,  saying.  The 
Kingdom  of  God  is  at  hand.  Heal  the  sick, 
cast  out  demons.  Take  nothing  for  your  .I'our- 
ney,  save  a  staff  only,  and  sandals  on  your  feet ; 
no  wallet,  nor  bread,  nor  money  in  your  purse ; 
neither  have  two  tunics,  for  the  laborer  is 
worthy  of  his  keep.  And  into  whatsoever  city 
or  village  ye  shall  enter,  search  out  who  in  it  is 
worthy;  and  there  abide  till  ye  depart  thence. 


50  THE  GOSPEL  OF  JESUS 

And  as  ye  enter  into  the  house,  first  say,  Peace 
be  to  this  house.  And  if  a  son  of  peace  be  there, 
your  peace  shall  rest  upon  him:  but  if  not,  it 
shall  return  to  you  again.  And  whatsoever 
place  shall  not  receive  you,  and  they  hear  you 
not,  as  ye  go  forth  thence,  shake  off  the  dust 
of  your  feet  for  a  testimony  unto  them.  Verily 
I  say  unto  you,  It  shall  be  more  tolerable  for 
the  land  of  Sodom  in  the  day  of  judgment  than 
for  that  city. 

71.  Woe  unto  thee,  Chorazin!  woe  unto  thee, 
Bethsaida !  for  if  the  mighty  works  had  been 

done  in  Tyre  and  Sidon  which  were  done  in 
you,  they  would  have  repented  long  ago  in  sack- 
cloth and  ashes.  But  I  say  unto  you,  it  shall  be 
more  tolerable  for  Tyre  and  Sidon  in  the  day  of 
judgment,  than  for  you.  And  thou,  Caper- 
naum, shalt  thou  be  exalted  unto  heaven? 
Thou  shalt  be  brought  down  unto  Hades.  For 
if  the  mighty  works  had  been  done  in  Sodom 
which  were  done  in  thee,  it  would  have  remained 
until  this  day. 

72.  Behold,  I  send  you  forth;  be  ye  therefore 
wise  as  serpents  and  harmless  as  doves.    A 

disciple  is  not  above  his  teacher,  nor  a  servant 
above  his  master.  It  is  enough  for  the  disciple 
that  he  be  as  his  teacher,  and  the  servant  as 
his  master.  If  they  have  called  the  master  of 
the  house  Beelzebul,  how  much  more  them  of 
his  household!  What  I  tell  you  in  the  dark- 
ness, speak  ye  in  the  light;  and  what  ye  hear 


HEALINGS  AND  PARABLES         51 

in  the  ear,  proclaim  upon  the  housetops. 
And  the  discii3les  went  about  through  the  vil- 
lages, preaching  the  gospel,  that  men  should 
repent.  And  they  cast  out  many  demons,  and 
healed  the  sick.  And  Jesus  also  departed 
thence  to  teach  and  preach  in  the  cities. 

73.  And  it  came  to  pass  that  the  disciples  gath- 
ered themselves  together  again  unto  Jesus, 

and  they  told  him  all  things  whatsoever  they 
had  done  and  whatsoever  they  had  taught,  and 
how  that  the  multitudes  had  heard  them.  And 
Jesus  rejoiced  in  spirit  and  lifted  up  his  voice 
and  said,  I  thank  thee,  Father,  Lord  of  heaven 
and  earth,  that  thou  didst  hide  these  things 
from  the  wise  and  understanding  and  didst  re- 
veal them  unto  babes.  Yea,  Father,  for  so  it 
was  well-pleasing  in  thy  sight.  All  these  things 
have  been  given  me  of  my  Father,  and  no  one 
knoweth  thee,  Father,  save  thy  son  and  he  to 
whomsoever  thy  son  shall  make  thee  known. 

Come  unto  me,  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest.  Take 
my  yoke  upon  you  and  learn  of  me;  for  I  am 
humble  and  lowly  in  heart:  and  ye  shall  find 
rest  unto  your  souls.  For  my  yoke  is  easy  and 
my  burden  is  light. 

74.  Then  said  Jesus  unto  his  disciples,  Come 
ye  yourselves  apart  into  a  solitary  place,  and 

rest  awhile.  And  they  went  away  in  the  boat  to 
a  desert  place  apart.  But  the  multitude  saw 
them  going,  and  followed  them;  and  they  ran 


52  THE  GOSPEL  OF  JESUS 

together  thither  on  foot  from  all  the  towns, 
and  outwent  them.  And  when  Jesus  came  out 
of  the  boat,  he  saw  a  great  multitude,  and  he 
had  compassion  on  them,  and  he  began  to  teach 
them  many  things.  And  when  the  day  was  now 
far  spent,  his  disciples  came  unto  him  and  said, 
The  place  is  desert,  and  the  day  is  now  far 
spent:  send  them  away  that  they  may  go  into 
the  country  and  villages  round  about,  and  buy 
themselves  food.  But  he  answered  and  said 
unto  them.  They  have  no  need  to  go  away ;  give 
ye  them  to  eat.  And  they  said  unto  him.  Shall 
we  go  and  buy  bread,  and  give  them  to  eat? 
And  he  said  unto  them,  How  many  loaves  have 
you?  go  and  see.  And  having  inquired,  they 
said.  Five,  and  two  fishes.  And  he  said  to  his 
disciples.  Make  them  sit  down  by  companies, 
upon  the  green  grass.  And  they  all  sat  down. 
Then  Jesus  took  the  five  loaves  and  two  fishes, 
and  looking  up  to  heaven,  he  blessed  and  brake 
the  loaves,  and  gave  to  the  disciples  and  they 
to  the  multitude,  and  they  all  ate  and  were  filled. 
75.  And  straightway  Jesus  constrained  his  dis- 
ciples to  enter  into  the  boat,  and  to  go  before 
him  unto  the  other  side,  while  he  himself  should 
send  the  multitudes  away.  And  after  he  had 
sent  them  away,  he  went  up  into  the  mountain 
apart  to  pray.  And  when  the  disciples  had 
crossed  over,  they  came  to  the  plain  of  Genne- 
saret.  And  on  the  morrow  Jesus  came  unto 
them  there,  and  when  the  men  of  that  place 
knew  him,  they  ran  round  about  that  whole 


HEALINGS  AND  PARABLES         53 

region,  and  began  to  bring  unto  him  on  their 
beds  those  that  were  sick,  where  they  heard 
that  he  was.  And  wheresoever  he  entered,  into 
villages,  or  into  cities,  or  into  the  country,  they 
laid  the  sick  in  the  market-places,  and  besought 
him  that  they  might  touch  if  it  were  but  the 
border  of  his  garment,  that  they  might  be  made 
whole. 


CHAPTER  V 

JESUS'  WAY  OF  LIFE 

ND  when  Jesus  was  come  into  Caper- 
naum, there  came  unto  him  Phari- 
sees and  asked  him,  Is  it  lawful  for 
a  man  to  put  away  his  wife?  trying 
him.  And  he  answered  and  said  unto  them, 
"Wliat  did  Moses  command  you?  And  they 
said,  Moses  suffered  to  write  a  bill  of  divorce- 
ment, and  to  put  her  away.  But  Jesus  said 
unto  them.  For  your  hardness  of  heart  he  wrote 
you  this  commandment.  But  at  the  beginning 
of  the  creation  it  was  not  so.  Have  ye  not 
read  that  he  who  made  them  from  the  begin- 
ning made  them  male  and  female,  and  said, 
Therefore  shall  a  man  leave  his  father  and 
mother,  and  shall  cleave  to  his  wife,  and  the 
two  shall  become  one  flesh?  So  that  they  are 
no  more  two,  but  one  flesh.  What  therefore 
God  hath  joined  together,  let  not  man  put  asun- 
der. 

77.  Now  there  gathered  together  unto  Jesus 
Pharisees  and  scribes,  who  had  come  from  Je- 
rusalem, and  had  seen  that  some  of  his  disciples 
ate  their  bread  with  "common,"  that  is,  un- 
washed, hands.     (For  the  Pharisees,  and  all  the 

54 


JESUS'  WAY  OF  LIFE  55 

Jews,  except  they  wash  their  hands  diligently, 
eat  not,  holding  the  tradition  of  the  elders; 
and  after  market,  except  they  bathe  themselves, 
they  eat  not;  and  many  other  things  there  are 
which  they  have  received  to  hold,  washings  of 
cups,  and  pots,  and  brazen  vessels.)  And  the 
Pharisees  and  scribes  asked  him.  Why  walk  not 
thy  disciples  according  to  the  tradition  of  the 
elders,  but  eat  their  bread  with  "common" 
hands?  And  he  answered  and  said  unto  them, 
Why  do  you  also  transgress  the  commandment 
of  God  because  of  your  tradition?  You  hypo- 
crites, well  did  Isaiah  prophesy  of  you,  saying. 

This  people  honoreth  me  with  their  lips, 

But  their  heart  is  far  from  me. 

But  in  vain  do  they  worship  me, 

Teaching  as  their  doctrines  the  precepts  of  men. 

Ye  leave  the  commandment  of  God  that  ye 
may  keep  the  tradition  of  men.    For  God  said, 

Honor  thy  father  and  thy  mother: 

and, 

lie  that  revileth  father  or  mother,  let  him  die  the  death. 

But  you  say.  If  a  man  shall  say  to  his  father 
or  his  mother.  That  which  might  have  accrued 
to  you  from  me  is  Korhan  (that  is  to  say,  Dedi- 
cated to  God) ;  he  is  no  longer  to  be  allowed  to 
do  anything  for  his  father  or  his  mother.  Thus 
do  you  make  void  the  word  of  God  by  your 
tradition,  which  you  have  handed  down;  and 
many  such  things  you  do. 


56  THE  GOSPEL  OF  JESUS 

And  he  called  to  him  the  multitude  and  said 
unto  them,  Hear  me  all  of  you,  and  understand : 
not  that  which  enters  into  the  man  from  without 
defiles  the  man,  but  that  which  goes  out  from 
the  man  from  within  defiles  the  man.  For  from 
within,  out  of  the  heart,  evil  thoughts  proceed, 
murders,  adulteries,  fornications,  lascivious- 
ness,  covetings,  thefts,  revilings,  pride.  These 
are  the  things  which  defile  the  man;  but  to  eat 
with  unwashed  hands  defiles  not  the  man. 

78.  Afterwards  came  the  disciples  and  said  unto 
Jesus,  Knowest  thou  that  the  Pharisees  were 

offended,  when  they  heard  this  saying?  But 
he  answered  and  said,  Every  plant  which  my 
heavenly  Father  planted  not,  shall  be  rooted 
up.  Let  them  alone:  they  are  blind  guides. 
And  if  the  blind  lead  the  blind,  shall  they  not 
both  fall  into  a  pit  ?  Have  ye  yourselves  under- 
stood these  things?  They  said  unto  him,  Yea. 
And  he  said,  Every  scribe  who  has  been  made  a 
disciple  to  the  Kingdom  of  God  is  like  a  man 
that  is  a  householder  who  brings  forth  out  of 
his  store  things  new  and  old. 

79.  Then  spake  Jesus  to  his  disciples  and  to  the 
multitudes,  saying,  The  scribes  and  the  Phari- 
sees sit  in  Moses'  seat;  all  things  therefore 
whatsoever  they  bid  you,  these  do  and  observe ; 
but  do  not  after  their  works ;  for  they  say  and 
do  not.  Yea,  they  bind  heavy  burdens  and 
grievous  to  be  borne,  and  lay  them  on  men's 
shoulders,  but  they  themselves  will  not  lift  them 


JESUS'  WAY  OF  LIFE  57 

with  one  of  their  fingers;  and  all  their  works 
they  do  to  be  seen  of  men.  But  it  shall  not 
be  so  among  you. 

80.  When  ye  fast,  be  not  as  the  hypocrites,  of 
a  sad  countenance;  for  they  disfigure  their 

faces,  that  they  may  be  seen  of  men  to  fast. 
Verily  I  say  unto  you.  They  have  their  reward. 
But  thou,  when  thou  fastest,  anoint  thy  head, 
and  wash  thy  face;  that  thou  be  not  seen  of 
men  to  fast,  but  of  thy  Father  who  is  in  secret ; 
and  thy  Father  who  seeth  in  secret  shall  recom- 
pense thee. 

81.  And  when  ye  pray,  ye  shall  not  be  as  the 
hypocrites :  for  they  love  to  stand  and  pray  in 

the  synagogues  and  in  the  corners  of  the  streets, 
that  they  may  be  seen  of  men.  Verily  I  say 
unto  you.  They  have  their  reward.  But  thou, 
when  thou  prayest,  enter  into  thine  inner  cham- 
ber, and  having  shut  thy  door,  pray  to  thy 
Father  who  is  in  secret,  and  thy  Father  who 
seeth  in  secret  shall  recompense  thee. 

82.  And  take  heed  that  ye  do  not  your  charity 
before  men,  to  be  seen  of  them:  else  ye  have 

no  reward  with  your  Father  who  is  in  heaven. 
When  therefore  thou  doest  alms,  sound  not  a 
trumpet  before  thee,  as  the  hypocrites  do,  in 
the  synagogues  and  in  the  streets,  that  they  may 
have  glory  of  men.  Verily  I  say  unto  you,  They 
have  their  reward.  But  when  thou  doest  alms, 
let  not  thy  left  band  know  what  thy  right  hand 
doeth:  that  thine  alms  may  be  in  secret;  and 


58  THE  GOSPEL  OF  JESUS 

thy  Father  who  seeth  in  secret  shall  recom- 
pense thee. 

83.  But  who  is  there  of  you,  having  a  slave 
plowing  or  keeping  sheep,  that  will  say  unto 

him,  when  he  is  come  in  from  the  field.  Come 
straightway  and  sit  down  to  meat ;  and  will  not 
rather  say  unto  him,  Make  ready  wherewith  I 
may  sup,  and  gird  thyself  and  serve  me,  till  I 
have  eaten  and  drunken;  and  afterward  thou 
shalt  eat  and  drink?  Doth  he  thank  the  slave 
because  he  did  the  things  that  were  commanded  ? 
Even  so  ye  also,  when  ye  shall  have  done  all 
the  things  commanded  in  the  law,  say.  We  are 
slaves;  we  have  done  that  which  it  was  our 
duty  to  do. 

84.  But  think  not  that  I  came  to  destroy  the 
law  or  the  prophets:  I  came  not  to  destroy, 

but  to  fulfill.  For  verily  I  say  unto  you.  Till 
heaven  and  earth  pass  away,  one  jot  or  one  tittle 
shall  in  no  wise  pass  away  from  the  law,  till 
all  things  be  accomplished.  Whosoever  there- 
fore shall  break  one  of  these  least  command- 
ments, and  shall  teach  men  so,  shall  be  called 
least  in  the  Kingdom  of  God;  but  whosoever 
shall  do  and  teach  them,  shall  be  called  great 
in  the  Kingdom  of  God.  For  I  say  unto  you, 
that  except  your  righteousness  shall  exceed  that 
of  the  scribes  and  Pharisees,  ye  shall  in  no  wise 
enter  into  the  Kingdom  of  God. 

85.  Ye  have  heard  that  it  was  said  to  them  of 
old  time, 


JESUS'  WAY  OF  LIFE  59 

Thou  sbalt  not  forswear  thyself,  but  shalt  perform  unto 
the  Lord  thine  oaths. 

But  I  say  unto  you,  Swear  not  at  all ;  neither  by 
the  heaven,  for  it  is  the  throne  of  God;  nor  by 
the  earth,  for  it  is  the  footstool  of  his  feet;  nor 
by  Jerusalem,  for  it  is  the  city  of  the  great 
King.  Neitlier  shalt  thou  swear  by  thy  head, 
for  thou  canst  not  make  one  hair  white  or 
black.  But  let  your  yea  be  yea,  and  your  nay, 
nay;  for  whatsoever  is  more  than  these  is  of 
evil. 

86.  Ye  have  heard  that  it  was  said, 
Thou  shalt   not  commit  adultery. 

But  I  say  unto  you,  that  every  one  that  looketh 
on  another's  wife  to  lust  after  her  hath  commit- 
ted adultery  with  her  already  in  his  heart. 

87.  It  was  said  also. 

Whosoever  shall  put  away  bis  wife,  let  him  give  her  a 
writing  of  divorcement. 

But  I  say  unto  you,  that  every  one  that  putteth 
away  his  wife  and  marrieth  another,  committeth 
adultery ;  and  whosoever  shall  marry  her  when 
she  is  put  away  committeth  adultery. 

88.  Again,  ye  have  heard  that  it  was  said  to 
them  of  old  time, 

Thou  shalt  not  kill; 
and 

Whosoever  shall  kill  shall  be  in  danger  of  the  judgment. 
But  I  say  unto  you,  that  every  one  who  is  angry 
with  his  brother  shall  be  in  danger  of  the  judg- 


60  THE  GOSPEL  OF  JESUS 

ment;  and  whosoever  shall  say  to  his  brother, 
Stupid!  shall  be  in  danger  of  the  council;  and 
whosoever  shall  say,  Fool!  shall  be  in  danger  of 
the  fiery  Gehenna. 

89.  Ye  have  heard  that  it  was  said, 
An  eye  for  an  eye,  and  a  tooth  for  a  tooth. 

But  I  say  unto  you,  Resist  not  him  that  is  evil ; 
but  whosoever  smiteth  thee  on  thy  right  cheek, 
turn  to  him  the  other  also.  And  whosoever 
shall  compel  thee  to  go  one  mile,  go  with  him 
two.  And  if  any  man  would  go  to  law  with  thee 
and  take  away  thy  coat,  let  him  have  thy  cloak 
also.  Agree  with  thine  adversary  quickly, 
while  thou  art  with  him  in  the  way,  lest  haply 
the  adversary  deliver  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  the  officer 
cast  thee  into  prison.  Verily  I  say  unto  thee. 
Thou  shalt  by  no  means  come  out  thence,  till 
thou  have  paid  the  last  farthing. 

90.  Ye  have  heard  that  it  was  said. 

Thou  shalt  love  thy  neighbor  and  hate  thine  enemy. 

But  I  say  unto  you.  Love  your  enemies,  do  good 
to  them  that  hate  you,  bless  them  that  curse  you, 
pray  for  them  that  despitefuUy  use  you.  For  if 
ye  love  them  that  love  you,  what  thank  have 
ye?  Do  not  even  the  tax-gatherers  the  same? 
And  if  ye  do  good  to  them  that  do  good  to  you, 
what  thank  have  ye?  for  even  sinners  do  the 
same.  And  if  ye  lend  to  them  of  whom  ye  hope 
to  receive,  what  thank  have  ye?  Even  sinners 
lend  to  sinners,  to  receive  as  much  in  turn. 


JESUS'  WAY  OF  LIFE  61 

But  love  your  enemies,  and  do  them  good. 
Give  to  every  one  that  asketh  you,  and  from  him 
that  would  borrow  of  you  turn  not  away.  So 
shall  ye  be  sons  of  your  Father  who  is  in 
heaven:  for  he  is  kind  toward  the  unthankful 
and  evil.  He  maketh  his  sun  to  rise  on  the  evil 
and  the  good,  and  sendeth  rain  on  the  just  and 
the  unjust.  Be  ye  therefore  complete  in  love, 
as  your  heavenly  Father  is  complete  in  love. 

91.  And  why  call  ye  me  Master,  Master,  and 
do  not  the  things  which  I  say?     Every  one 

therefore  that  heareth  these  words  of  mine,  and 
doeth  them,  shall  be  likened  unto  a  wise  man, 
w^ho  built  his  house  upon  the  rock;  and  the  rain 
descended,  and  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house,  and  it  fell  not: 
for  it  was  founded  upon  the  rock.  And  every 
one  that  heareth  these  words  of  mine,  and  doeth 
them  not,  shall  be  likened  unto  a  foolish  man, 
who  built  his  house  upon  the  sand;  and  the  rain 
descended,  and  the  floods  came,  and  the  winds 
blew,  and  smote  upon  that  house,  and  it  fell :  and 
great  was  the  fall  of  it. 

92.  And  it  came  to  pass,  when  Jesus  had  fin- 
ished these  words,  the  multitudes  were  aston- 
ished at  his  teaching:  for  he  taught  them  as  one 
having  authority,  and  not  as  their  scribes.  But 
the  scribes  and  Pharisees  began  to  oppose  him 
violently,  and  to  provoke  him  to  further  speech, 
lying  in  wait  for  him,  to  catch  something  out 
of  his  mouth  whereby  they  might  destroy  him. 


CHAPTER  VI 

THOU  ART  THE  MESSIAH! 

ND  Jesus  arose  from  thence  and  went 
away  into  the  borders  of  Tyre.  And 
he  entered  into  a  house,  and  would 
have  no  one  know  it.  But  he  could 
not  be  hid,  for  straightway  a  woman,  whose 
little  daughter  had  an  unclean  spirit,  having 
heard  of  him,  came  and  fell  down  at  his  feet, 
and  besought  him  that  he  would  cast  the  demon 
out  of  her  daughter.  Now  the  woman  was  a 
Gentile,  a  Syro-phoenician  by  race.  And  Jesus 
said  unto  her.  Let  the  children  first  be  fed :  for 
it  is  not  meet  to  take  the  children's  bread  and 
cast  it  to  the  little  dogs.  But  she  answered  and 
said  to  him,  Yea,  sir,  even  the  little  dogs  under 
the  table  eat  of  the  children's  crumbs.  And  he 
said  unto  her.  For  this  saying,  go  thy  way;  be 
it  done  unto  thee  even  as  thou  wilt.  And  she 
went  away  to  her  house,  and  found  the  child 
lying  upon  the  bed,  and  the  demon  gone  out. 
94.  And  Jesus  went  out  again  from  the  borders 
of  Tyre  and  came  with  his  disciples  through 
Sidon  back  towards  the  sea  of  Galilee,  through 
the  midst  of  the  district  of  Decapolis.  And 
he  came  unto  the  villages  of  Csesarea  Philippi; 

62 


THOU  ART  TFIE  MESSIAH!         63 

and  on  the  way  he  put  a  question  to  his  dis- 
ciples, saying  unto  them,  Who  do  men  say  that 
I  am?  And  they  told  him,  saying,  John  the 
Baptist;  but  others  say  EUjah,  and  others,  One 
of  the  prophets  risen  again.  And  he  asked 
them.  But  who  say  ye  that  I  am?  And  Simon 
Peter  answered  and  said,  Thou  art  the  Mes- 
siah! And  Jesus  answered  and  said  unto  him, 
Blessed  art  thou,  Simon,  son  of  John,  for  flesh 
and  blood  hath  not  revealed  it  unto  thee,  but 
my  Father  who  is  in  heaven.  And  he  charged 
them,  and  commanded  them  that  they  should 
tell  no  man  that  he  was  the  Messiah,  And  he 
began  to  teach  them  that  as  Son  of  Man  he  must 
suffer  many  things,  and  be  rejected  by  the 
elders  and  chief  priests  and  scribes,  and  be 
killed,  and  on  the  third  day  rise  from  the  dead. 
But  Peter  took  him  and  began  to  rebuke  him, 
saying,  Far  be  it  from  thee.  Master;  this  shall 
never  be  to  thee.  And  he  turned  and  rebuked 
Peter  before  the  disciples,  and  said.  Get  thee  be- 
hind me,  Satan,  thou  art  an  offence  to  me;  for 
thy  mind  is  not  set  upon  the  things  of  God,  but 
upon  the  things  of  men. 

95.  Then  said  Jesus  unto  his  disciples,  I  came 
to  cast  fire  upon  the  earth ;  and  how  would  1 
that  it  were  already  kindled!  I  have  a  bap- 
tism to  be  baptized  with;  how  am  I  in  anguish 
till  it  be  accomplished !  And  hear  ye  this,  ye 
who  would  come  after  me.  Which  of  you,  de- 
siring to  build  a  tower,  doth  not  first  sit  down 
and  count  the  cost,  whether  he  have  sufficient 


64  THE  GOSPEL  OF  JESUS 

to  complete  it?  Lest  haply,  when  he  hath  laid 
a  foundation,  and  is  not  able  to  finish,  all  that 
behold  begin  to  mock  him,  saying.  This  man  be- 
gan to  build,  and  was  not  able  to  finish.  Or  what 
king,  as  he  goeth  to  encounter  another  king  in 
war,  will  not  sit  down  first  and  take  counsel 
whether  he  is  able  with  ten  thousand  to  meet 
him  that  cometh  against  him  with  twenty  thou- 
sand? Or  else,  while  the  other  is  yet  a  great 
way  off,  he  sendeth  an  embassy  and  asketh  con- 
ditions of  peace.  So  therefore,  whosoever  he  be 
of  you  that  is  not  willing  to  sacrifice  all  that 
he  hath,  yea,  and  his  own  life  also,  he  cannot 
be  my  disciple. 

If  any  man  would  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross  and  follow  me. 
For  whosoever  would  save  his  life  shall  lose  it, 
and  whosoever  shall  lose  his  life  for  my  sake, 
and  the  gospel's,  shall  save  it.  For  what  shall 
it  profit  a  man  if  he  gain  the  whole  world,  and 
forfeit  his  own  self?  Or  what  should  a  man 
take  in  exchange  for  his  soul?  Be  not  afraid 
of  them  that  kill  the  body,  and  after  that  have 
no  more  that  they  can  do;  but  rather  fear  him 
who  is  able  to  destroy  both  soul  and  body  in 
Gehenna.  Are  not  two  sparrows  sold  for  a 
penny,  and  not  one  of  them  shall  fall  on  the 
ground  forgotten  in  the  sight  of  your  Father; 
but  the  very  hairs  of  your  head  are  all  num- 
bered. Fear  not,  then;  ye  are  of  more  value 
than  many  sparrows. 

Every  one  therefore  who  shall  confess  me  be- 


THOU  ART  THE  MESSIAH!         65 

fore  men,  him  shall  the  Son  of  Man  also  con- 
fess before  the  angels  of  God:  but  he  that  de- 
nieth  me  in  the  presence  of  men,  him  shall  the 
Son  of  Man  also  deny  in  the  presence  of  the 
angels  of  God,  when  he  cometh  in  the  glory  of 
his  Father,  with  the  holy  angels.  And  I  tell 
you  of  a  truth,  There  be  some  of  them  that 
stand  here,  who  shall  by  no  means  taste  of 
death,  till  they  see  the  Kingdom  of  God  come 
with  power. 

96.  And  there  came  unto  Jesus  the  two  sons 
of  Zebedee,  James  and  John,  saying  unto  him, 
Master,  we  would  that  thou  shouldest  do  for 
us  whatsoever  we  shall  ask  of  thee.  And  he 
said  unto  them.  What  would  ye  that  I  should 
do  for  you?  And  they  said  unto  him.  Grant 
unto  us  that  we  may  sit,  one  on  thy  right  hand, 
and  one  on  thy  left  hand,  in  thy  Kingdom.  But 
Jesus  said.  Ye  know  not  what  ye  ask.  Are  ye 
able  to  drink  the  cup  that  I  drink?  or  to  be 
baptized  with  the  baptism  that  I  am  baptized 
with?  And  they  said  unto  him.  We  are  able. 
And  Jesus  said  unto  them,  The  cup  that  I  drink 
ye  shall  drink;  and  with  the  baptism  that  I  am 
baptized  with  shall  ye  be  baptized.  But  to  sit 
on  my  right  hand  or  on  my  left  hand  is  not  mine 
to  give ;  but  it  is  for  them  for  whom  it  hath  been 
prepared.  And  when  the  Ten  heard  it,  they 
were  moved  with  indignation  concerning  James 
and  John.  And  Jesus  called  them  to  him,  and 
said  unto  them.  Ye  know  that  they  who  are  ac- 
counted as  rulers  over  the  Gentiles  lord  it  over 


66  THE  GOSPEL  OF  JESUS 

them;  and  their  great  ones  exercise  authority 
over  them.  But  it  shall  not  be  so  among  you; 
but  whosoever  would  become  great  among  you 
shall  be  your  minister;  and  whosoever  would 
be  first  among  you  shall  be  servant  of  all.  For 
the  Son  of  Man  also  came  not  to  be  ministered 
unto,  but  to  minister,  and  to  give  his  life  a  ran- 
som for  many. 

97.  And  they  went  forth  from  thence,  and  were 
passing  through  Galilee ;  and  Jesus  would  not 

that  any  one  should  know  it.  For  he  was  teach- 
ing his  disciples,  and  saying  unto  them.  The  Son 
of  Man  shall  be  delivered  up  into  the  hands  of 
men,  and  they  shall  kill  him,  and  having  been 
killed,  on  the  third  day  he  shall  rise  again. 
And  they  pondered  the  saying,  questioning 
among  themselves  what  the  rising  again  from 
the  dead  might  mean.  And  they  asked  him, 
saying.  How  do  the  scribes  say  that  Elijah  must 
first  come?  And  he  said  unto  them,  Elijah  in- 
deed cometh  first  and  restoreth  all  things.  But 
I  say  unto  you,  Elijah  is  come  already,  and  they 
knew  him  not,  but  did  unto  him  whatsoever  they 
would.  And  how  is  it  written  of  the  Son  of 
Man,  that  he  should  suffer  many  things  and  be 
set  at  nought!  But  they  understood  not  the 
saying,  and  were  afraid  to  ask  him. 

98.  And  they  came  to  Capernaum;  and  when 
they  were  in  the  house  Jesus  asked  the  dis- 
ciples, What  were  ye  reasoning  on  the  way? 
But  they  held  their  peace,  for  they  had  dis- 
puted one  with  another  on  the  way,  which  of 


THOU  ART  THE  MESSIAH!         67 

them  was  the  greatest.  And  he  sat  down,  and 
called  the  Twelve  to  him,  and  said  to  them, 
Whoever  would  be  first,  he  must  be  the  lowest 
of  all,  and  servant  of  all.  And  he  called  to  him 
a  little  child,  and  set  him  by  his  side,  in  the 
midst  of  them,  and  said  unto  them.  Verily  I 
say  unto  you.  Except  ye  turn  back  and  become 
as  little  children,  ye  shall  in  no  wise  enter  into 
the  Kingdom  of  God.  AVhosoever  therefore 
shall  humble  himself  to  be  like  this  little  child, 
the  same  is  the  greatest  in  the  Kingdom  of 
God. 

99.  And  mothers  came  bringing  unto  Jesus  their 
little  children,  that  he  might  lay  his  hands  on 
them  in  blessing;  and  the  disciples  rebuked 
them.  But  when  Jesus  saw  it,  he  was  moved 
with  indignation,  and  said  unto  the  disciples, 
Suffer  the  little  children  to  come  unto  me,  and 
forbid  them  not ;  for  to  such  belongeth  the  King- 
dom of  God.  Verily  I  say  unto  you.  Whosoever 
shall  not  receive  the  Kingdom  of  God  as  a  httle 
child  shall  in  no  wise  enter  therein.  See  that  ye 
despise  not  one  of  these  little  ones:  for  I  say 
unto  you  that  in  heaven  their  angels  do  always 
behold  the  face  of  my  Father  who  is  in  heaven. 
And  whosoever  shall  cause  one  of  these  little 
ones  to  stumble,  it  were  better  for  him  if  a  great 
mill-stone  were  hanged  about  his  neck,  and  he 
were  cast  into  the  sea.  Whosoever  shall  receive 
one  such  little  child  in  my  name,  receiveth  me, 
and  whosoever  receiveth  me,  receiveth  not  me, 
but  him  that  sent  me. 


68  THE  GOSPEL  OF  JESUS 

100.  And  John  came  unto  Jesus  and  said,  Mas- 
ter, we  saw  one  casting  out  demons  in  thy 

name ;  and  we  forbade  him,  because  he  followed 
not  with  us.  And  Jesus  said,  Forbid  him  not ; 
for  there  is  no  man  who  shall  do  in  my  name  a 
mighty  work,  who  can  at  once  speak  evil  of  me. 
For  he  that  is  not  against  us  is  for  us.  Who- 
soever shall  give  you  to  drink  a  cup  of  cold 
water  only,  because  ye  are  my  disciples,  verily 
I  say  unto  you,  He  shall  in  no  wise  lose  his 
reward. 

101.  Then  said  Jesus  unto  one  of  his  disciples, 
If  thy  brother  sin  against  thee,  go,  show  him 

his  fault  between  thee  and  him  alone ;  if  he  hear 
thee,  thou  hast  gained  thy  brother.  Yea,  if  he 
sin  against  thee  seven  times  in  the  day,  and 
seven  times  turn  again  to  thee,  saying,  I  repent ; 
thou  shalt  forgive  him.  Then  said  Peter  unto 
Jesus,  Master,  how  oft  shall  my  brother  sin 
against  me,  and  I  forgive  him?  Unto  these 
seven  times?  And  Jesus  said  unto  him,  I  say 
not  unto  thee,  Until  seven  times ;  but,  Until  sev- 
enty times  seven.  And  I  say  unto  you,  When- 
ever ye  stand  praying,  forgive,  if  ye  have  aught 
against  any  one.  For  if  ye  forgive  men  their 
trespasses,  your  heavenly  Father  will  also  for- 
give you.  But  if  ye  forgive  not  men  their  tres- 
passes, neither  will  your  Father  forgive  your 
trespasses.  Yea,  if  thou  art  offering  thy  gift 
at  the  altar,  and  there  rememberest  that  thy 
brother  hath  aught  against  thee,  leave  there  thy 
gift  before  the  altar,  and  go  thy  way;  first  be 


THOU  AET  THE  MESSIAH!         69 

reconciled  to  thy  brother,  and  then  come  and 
offer  thy  gift. 

102.  And  Jesus  said,  There  was  a  certain  king, 
which  would  make  a  reckoning  with  his  ser- 
vants. And  when  he  had  begun  to  reckon,  one 
was  brought  unto  him,  which  owed  him  ten 
thousand  talents.  And  since  he  had  not  where- 
with to  pay,  his  lord  commanded  him  to  be  sold, 
and  his  wife,  and  children,  and  all  that  he  had, 
and  payment  to  be  made.  The  servant  there- 
fore fell  down  upon  his  knees  before  him,  cry- 
ing, Lord,  have  patience  with  me,  and  I  will 
pay  thee  all.  Then  the  lord  of  that  servant, 
being  moved  with  compassion,  released  him,  and 
forgave  him  the  debt.  But  that  servant  went 
out,  and  found  one  of  his  fellow-servants,  which 
owed  him  a  hundred  pence;  and  he  laid  hold 
on  him  and  took  him  by  the  throat,  saying.  Pay 
what  thou  owest.  So  his  fellow-servant  fell 
down  and  besought  him,  saying.  Have  patience 
with  me,  and  I  will  pay  thee.  And  he  would  not ; 
but  went  and  cast  him  into  prison,  till  he  should 
pay  that  which  was  due.  So  when  his  fellow- 
servants  saw  what  was  done,  they  were  exceed- 
ing grieved,  and  came  and  told  their  lord  all 
that  was  done.  Then  his  lord  called  him  unto 
him,  and  said  to  him.  Thou  wicked  servant,  I 
forgave  thee  all  that  debt,  because  thou  be- 
soughtest  me ;  shouldest  not  thou  also  have  had 
mercy  on  thy  fellow-servant,  even  as  I  had 
mercy  on  thee?  And  his  lord  was  wroth,  and 
delivered  him  to  the  tormentors,  till  he  should 


70  THE  GOSPEL  OF  JESUS 

pay  all  that  was  due.  So  shall  your  heavenly 
Father  do  unto  you,  if  ye  forgive  not  every  one 
his  brother  from  your  hearts. 

103.  And  as  the  people  came  unto  him,  Jesus 
spake  unto  them  this  parable.     There  was  a 

certain  rich  man,  who  had  a  steward;  and  the 
same  was  accused  unto  him  that  he  was  wasting 
his  goods.  And  he  called  him  and  said  unto 
him,  What  is  this  that  I  hear  of  thee?  Eender 
the  account  of  thy  stewardship ;  for  thou  canst 
be  no  longer  steward.  And  the  steward  said 
within  himself,  ^\n;iat  shall  I  do,  seeing  that  my 
lord  taketh  away  the  stewardship  from  mo! 
I  have  not  strength  to  dig ;  to  beg  I  am  ashamed. 
I  am  resolved  what  to  do,  that  when  I  am  put 
out  of  the  stewardship,  they  may  receive  me  into 
their  houses.  And  calling  to  him  his  lord's 
debtors,  he  said  to  the  first,  How  much  owest 
thou  unto  my  lord?  And  he  said,  A  hundred 
measures  of  oil.  And  he  said  unto  him.  Take 
thy  bond,  and  sit  down  quickly  and  write  fifty. 
Then  said  he  to  another.  And  how  much  owest 
thou?  And  he  said,  A  hundred  measures  of 
wheat.  He  said  unto  him.  Take  thy  bond,  and 
write  fourscore.  Verily  I  say  unto  you.  The 
unrighteous  steward  is  (to  be  commended  in 
that  he  did  shrewdly :  for  the  sons  of  this  world 
are  for  their  own  generation  wiser  than  the 
sons  of  the  light. 

104.  And  as  Jesus  was  going  forth  in  the  way, 
there  ran  a  young  man  to  him,  and  kneeled 


THOU  ART  THE  MESSIAH!  71 

before  him,  and  asked  him,  Good  Master,  what 
shall  I  do  that  I  may  inherit  eternal  life?  And 
Jesus  said  unto  him,  AVhy  callest  thou  me  good? 
None  is  good  save  one,  even  God.  If  thou 
wouldest  enter  into  life,  thou  knowest  the  com- 
mandments. Thou  shalt  not  kill;  thou  shalt  not 
commit  adultery;  thou  shalt  not  steal;  thou 
shalt  not  bear  false  witness;  honor  thy  father 
and  thy  mother.  And  he  said  unto  him.  Master, 
all  these  things  have  I  observed  from  my  youth ; 
what  lack  I  yet  ?  And  Jesus,  looking  upon  him, 
loved  him,  and  said  unto  him,  One  thing  thou 
lackest :  go,  sell  whatsoever  thou  hast,  and  give 
to  the  i~)Oor,  and  thou  shalt  have  treasure  in 
heaven:  and  come,  follow  me.  But  when  the 
young  man  heard  this  saying,  his  countenance 
fell,  and  he  went  away  sorrowful;  for  he  had 
great  possessions. 

And  Jesus  looked  round  about,  and  said  unto 
his  disciples,  How  hardly  shall  they  that  have 
riches  enter  into  the  Kingdom  of  God!  It  is 
easier  for  a  camel  to  go  through  a  needle's 
eye  than  for  a  rich  man  to  enter  into  the  King- 
dom of  God.  And  the  disciples  were  amazed 
at  his  words.  But  Jesus  answered  again,  and 
said  unto  them.  Children,  how  hard  it  is  to 
enter  into  the  Kingdom  of  God !  And  they  were 
greatly  astonished,  saying.  Who  then  can  be 
saved?  And  Jesus,  looking  upon  them,  said, 
What  is  impossible  with  men  is  possible  with 
God. 
105.  And  one  out  of  the  multitude  that  followed 


72  THE  GOSPEL  OF  JESUS 

said  unto  Jesus,  Master,  bid  my  brother  divide 
the  inheritance  with  me.  But  he  said  unto  him, 
Man,  who  made  me  a  judge  or  a  divider  over 
you?  And  he  said  unto  them.  Take  heed,  and 
keep  yourselves  from  all  covetousness :  for  a 
man's  life  consisteth  not  in  the  abundance  of  the 
things  which  he  possesseth.  And  he  spake  a 
parable  unto  them,  saying.  The  ground  of  a 
certain  rich  man  brought  forth  plentifully :  and 
he  reasoned  within  himself,  saying.  What  shall 
I  do,  because  I  have  not  where  to  bestow  my 
fruits  ?  And  he  said.  This  will  I  do :  I  will  pull 
down  my  barns,  and  build  greater;  and  there 
will  I  bestow  all  my  corn  and  goods.  And  I 
will  say  to  my  soul.  Soul,  thou  hast  much  goods 
laid  up  for  many  years;  take  thine  ease,  eat, 
drink,  be  merry.  But  God  said  to  him.  Thou 
foolish  one,  this  night  is  thy  soul  required  of 
thee ;  and  the  things  which  thou  hast  prepared, 
whose  shall  they  be? 

106.  And  Jesus  said.  Hear  ye  also  this  para- 
ble. There  was  a  certain  rich  man,  and  he 
was  clothed  in  purple  and  fine  linen,  faring 
sumptuously  every  day:  and  a  certain  beggar 
named  Lazarus  was  laid  at  his  gate,  full  of 
sores,  and  desiring  to  be  fed  with  that  which 
fell  from  the  rich  man's  table;  yea,  even  the 
dogs  came  and  licked  his  sores.  And  it  came 
to  pass  that  the  beggar  died,  and  that  he  was 
carried  away  by  the  angels  into  Abraham's 
bosom :  and  the  rich  man  died  also,  and  was  bur- 
ied.   And  in  Hades  he  lifted  up  his  eyes,  being  in 


THOU  AET  THE  MESSIAH!         73 

torment,  and  saw  Abraham  afar  off,  and  Laza- 
rus in  his  bosom.  And  he  cried  and  said, 
Father  Abraham,  have  mercy  on  me;  send 
Lazarus  that  he  may  dip  the  tip  of  his  finger  in 
water,  and  cool  my  tongue ;  for  I  am  in  anguish 
in  this  flame.  But  Abraham  said.  Son,  remem- 
ber that  thou  in  thy  lifetime  receivedst  thy 
good  things,  and  Lazarus  in  like  manner  evil 
things ;  but  now  here  he  is  comforted,  and  thou 
art  in  anguish.  And  besides  all  this,  between  us 
and  you  there  is  a  great  gnilf  fixed,  that  they 
which  would  pass  from  hence  to  you  may  not 
be  able,  and  that  none  may  cross  over  from 
thence  to  us.  And  he  said,  I  pray  thee  there- 
fore, Father,  that  thou  wouldst  send  him  to  my 
father's  house;  for  I  have  five  brethren;  that 
he  may  testify  unto  them,  lest  they  also  come 
into  this  place  of  torment.  But  Abraham  said, 
They  have  Moses  and  the  prophets;  let  them 
hear  them.  And  he  said,  Nay,  Father  Abra- 
ham :  but  if  one  go  to  them  from  the  dead,  they 
will  repent.  And  he  said  unto  him.  If  they 
hear  not  Moses  and  the  prophets,  neither  will 
they  be  persuaded  if  one  rise  from  the  dead. 
107.  And  the  Pharisees,  who  were  lovers  of 
money,  heard  all  these  things,  and  they  scoffed 
at  him.  And  he  said  unto  them,  Ye  are  they 
that  justify  yourselves  in  the  sight  of  men ;  but 
God  knoweth  your  hearts :  for  that  which  is  ex- 
alted among  men  is  an  abomination  in  the  sight 
of  God.  He  that  is  faithful  in  a  very  little  is 
faithful  also  in  much :  and  he  that  is  unrighteous 


74  THE  GOSPEL  OF  JESUS 

in  a  very  little  is  unrighteous  also  in  much.  If 
ye  have  not  been  faithful  in  the  unrighteous 
mammon,  who  will  commit  to  your  trust  the 
true  riches?  And  if  ye  have  not  been  faithful 
in  that  which  is  another's,  who  will  give  you 
that  which  is  your  own? 

108.  And  as  they  went  in  the  way,  a  certain 
man  said  unto  Jesus,  I  will  follow  thee  whith- 
ersoever thou  goest.  And  Jesus  said  unto  him, 
The  foxes  have  holes,  and  the  birds  of  the 
heaven  have  nests;  but  I  have  not  where  to 
lay  my  head.  And  he  said  unto  another,  Fol- 
low me.  But  he  said,  Master,  suffer  me  first  to 
go  and  bury  my  father.  Jesus  said  unto  him. 
Leave  the  dead  to  bury  their  own  dead;  but 
go  thou  and  publish  abroad  the  Kingdom  of 
God.  And  another  said,  1  will  follow  thee, 
Master;  but  first  suffer  me  to  bid  farewell  to 
them  that  are  at  my  house.  But  Jesus  said 
unto  him.  No  man,  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit  for  the  King- 
dom of  God. 

109.  And  turning  to  his  disciples  he  said.  He 
that  Cometh  unto  me,  and  loveth  father  or 

mother  more  than  me,  is  not  worthy  of  me; 
and  he  that  loveth  son  or  daughter  more  than 
me  is  not  worthy  of  me.  Verily  I  say  unto  you, 
There  is  no  man  that  hath  left  house,  or  breth- 
ren, or  sisters,  or  mother,  or  father,  or  chil- 
dren, or  lands,  for  my  sake,  and  for  the  gos- 
pel's sake,  but  he  shall  receive  a  hundredfold 


THOU  ART  THE  MESSIAH!         75 

now  in  this  time,  with  persecutions ;  and  in  the 
world  to  come  eternal  life.  But  many  that  are 
first  shall  be  last;  and  the  last  first.  Woe  unto 
the  world  because  of  occasions  of  stumbling! 
It  must  needs  be  that  the  occasions  come;  but 
woe  unto  him  through  whom  they  come.  Yea, 
if  thy  right  eye  cause  thee  to  stumble,  pluck 
it  out  and  cast  it  from  thee ;  it  is  good  for  thee 
to  enter  into  the  Kingdom  of  God  with  one 
eye,  rather  than  having  two  eyes  to  be  cast 
into  the  fire  of  Gehenna.  And  if  thy  right 
hand  cause  thee  to  stumble,  cut  it  off  and  cast  it 
from  thee ;  it  is  good  for  thee  to  enter  into  life 
maimed,  rather  than  having  thy  two  hands  to 
go  into  the  eternal  fire.  And  if  thy  foot  cause 
thee  to  stumble,  cut  it  off ;  it  is  good  for  thee  to 
enter  into  life  halt,  rather  than  having  thy 
two  feet  to  be  cast  into  Gehenna. 
110.  In  that  very  hour  there  came  certain  Phar- 
isees, saying  to  Jesus,  Get  thee  out,  and  go 
hence,  for  Herod  would  fain  kill  thee.  And  he 
said  unto  them,  Go  and  say  to  that  fox,  Be- 
hold, I  cast  out  devils  and  perform  cures  today 
and  tomorrow,  and  the  third  day  I  am  per- 
fected. Howbeit  I  must  go  on  my  way  today 
and  tomorrow  and  the  day  following:  for  it 
cannot  be  that  a  prophet  perish  out  of  Jeru- 
salem. 


CHAPTEE  VII 
THE  JOURNEY  TO  JERUSALEM 

ND  he  arose  from  thence,  and  departed 
from  Galilee,  and  set  his  face  stead- 
fastly to  go  to  Jerusalem,  for  the 
Passover  was  at  hand.  And  with  him 
there  went  also  the  Twelve  and  certain  women 
who  had  been  healed  of  evil  spirits  and  infirm- 
ities, Mary  that  was  called  Magdalene,  from 
whom  seven  devils  had  gone  out,  and  Joanna 
the  wife  of  Chuza,  Herod's  steward,  and  Su- 
sanna, and  many  others,  who  ministered  unto 
them  of  their  substance. 

112.  Now  as  they  went  on  their  way,  Jesus 
entered  into  a  certain  village;  and  a  certain 
woman  named  Martha  received  him  into  her 
house.  And  she  had  a  sister  called  Mary,  who 
sat  at  Jesus'  feet  and  heard  his  word.  But 
Martha  was  cumbered  about  much  serving ;  and 
she  came  to  him,  and  said.  Master,  dost  thou 
not  care  that  my  sister  did  leave  me  to  serve 
alone?  Bid  her  therefore  that  she  help  me. 
But  Jesus  answered  and  said  unto  her,  Martha, 
Martha,  thou  art  anxious  and  troubled  about 
many  things:  but  one  thing  is  needful.  Mary 
hath  chosen  the  good  part,  which  shall  not  be 
taken  away  from  her. 

76 


THE  JOURNEY  TO  JERUSALEM     77 

113.  And  as  they  were  in  the  way,  going  up  to 
Jerusalem,  Jesus  went  before  the  disciples, 

and  they,  as  they  followed,  went  in  wonder  and 
in  awe,  for  they  understood  him  not.  And  he 
took  the  Twelve  apart,  and  began  again  to  tell 
them  the  things  that  were  to  happen  to  him, 
saying,  Behold,  we  go  up  to  Jerusalem,  and  all 
the  things  that  are  written  through  the  prophets 
shall  be  fulfilled  upon  the  Son  of  Man.  For 
the  chief  priests  and  scribes  shall  condemn  him 
to  death,  and  shall  deliver  him  up  unto  the 
Gentiles  to  mock  and  scourge  and  crucify.  But 
the  third  day  he  shall  be  raised  up.  Yet  the 
disciples  understood  not  these  things;  and  this 
saying  was  hid  from  them. 

114.  And  it  came  to  pass,  as  they  went  on  their 
way,  that  they  passed  along  the  borders  of 

Galilee  and  Samaria.  And  Jesus  sent  messen- 
gers before  his  face ;  and  they  went,  and  entered 
into  a  village  of  the  Samaritans,  to  make  ready 
for  him.  But  they  did  not  receive  him,  because 
his  face  was  toward  Jerusalem.  And  when  his 
disciples  James  and  John  saw  this,  they  said, 
Master,  wilt  thou  that  we  bid  fire  to  come  down 
from  heaven,  and  consume  them?  But  he 
turned,  and  rebuked  them.  And  they  went  to 
another  village. 

115.  And  on  the  morrow,  as  they  took  up  their 
journey,  Jesus  said  to  his  disciples,  A  cer- 
tain man  was  going  down  from  Jerusalem  to 
Jericho ;  and  he  fell  among  robbers,  which  both 


78  THE  GOSPEL  OF  JESUS 

stripped  him  and  beat  him,  and  departed,  leav- 
ing him  half  dead.  And  by  chance  a  certain 
priest  was  going  down  that  way:  and  when  he 
saw  him,  he  passed  by  on  the  other  side.  And 
in  like  manner  a  Levite  also,  when  he  came  to 
the  place,  and  saw  him,  passed  by  on  the  other 
side.  But  a  certain  Samaritan,  as  he  journeyed, 
came  where  he  was;  and  when  he  saw  him,  he 
was  moved  with  compassion,  and  came  to  him, 
and  bound  up  his  wounds,  pouring  on  them  oil 
and  wine ;  and  he  set  him  on  his  own  beast,  and 
brought  him  to  an  inn,  and  took  care  of  him; 
and  on  the  morrow  he  took  out  two  shillings, 
and  gave  them  to  the  host,  and  said.  Take  care 
of  him ;  and  whatsoever  thou  spendest  more,  I, 
when  I  come  back  again,  will  repay  thee. 
Which  of  these  three,  think  ye,  proved  neighbor 
unto  him  that  fell  among  the  robbers? 
116.  And  they  came  to  Jericho :  and  as  they  en- 
tered the  city,  behold  a  man  called  by  name 
Zacchaeus ;  and  he  was  a  chief  tax-gatherer,  and 
he  was  rich.  And  he  sought  to  see  Jesus  who 
he  was;  and  he  could  not  for  the  crowd,  be- 
cause he  was  little  of  stature.  And  he  ran  on 
before,  and  climbed  up  into  a  sycamore  tree  to 
see  him;  for  he  was  to  pass  that  way.  And 
when  Jesus  came  to  the  place,  he  looked  up, 
and  said  unto  him,  Zaccha?us,  make  haste  and 
come  down ;  for  today  I  must  abide  at  thy  house. 
And  he  made  haste,  and  came  down,  and  re- 
ceived him  joyfully.  And  when  they  saw  it, 
they  all  murmured,  saying,  He  is  gone  in  to 


THE  JOURNEY  TO  JERUSALEM  79 

lodge  with  a  man  that  is  a  sinner.  And  Zac- 
chaeus  stood,  and  said  unto  Jesus,  Behold,  Mas- 
ter, the  half  of  my  goods  will  I  give  to  the  poor ; 
and  if  I  have  wrongfully  exacted  aught  of  any 
man,  I  will  restore  fourfold.  And  Jesus  said 
unto  him.  Today  is  salvation  come  to  this  house, 
forasmuch  as  thou  also  art  a  son  of  Abraham. 
117.  And  on  the  morrow,  as  Jesus  went  out 
from  Jericho,  with  his  disciples  and  a  great 
multitude,  a  blind  beggar,  by  name  Bartima?us, 
was  sitting  by  the  wayside.  And  hearing  a 
multitude  going  by,  he  inquired  what  this  meant. 
And  they  told  him,  Jesus  of  Nazareth  passeth 
by.  And  when  he  heard  that  it  was  Jesus  the 
Nazarene,  he  began  to  cry  out  and  say,  Jesus, 
have  mercy  on  me !  And  they  that  went  before 
rebuked  him,  that  he  should  hold  his  peace;  but 
he  cried  out  the  more,  a  great  deal,  Have  mercy 
on  me!  And  Jesus  stood  still,  and  said,  Call 
ye  him.  And  they  called  the  blind  man,  saying 
unto  him.  Be  of  good  cheer ;  rise,  he  calleth  thee. 
And  he,  casting  away  his  garment,  sprang  up 
and  came  to  Jesus.  And  Jesus  said.  What  wilt 
thou  that  I  should  do  unto  thee?  And  the  blind 
man  said  unto  him,  Master,  that  I  may  receive 
my  sight.  And  Jesus  said  unto  him,  Go  thy 
way;  thy  faith  hath  made  thee  whole.  And 
straightway  he  received  his  sight,  and  followed 
Jesus  in  the  way,  glorifying  God. 


CHAPTER  Vni 

TEACHING  DAILY  IN  THE  TEMPLE 

|ND  when  they  drew  near  unto  Jerusa- 
lem, unto  Bethphage  and  Bethany,  at 
the  Mount  of  Olives,  Jesus  sent  two 
of  his  disciples,  and  said  unto  them, 
Go  your  way  into  the  village  that  is  over  against 
you:  and  straightway  as  ye  enter  into  it,  ye 
shall  find  a  colt  tied,  whereon  no  man  ever  yet 
sat ;  loose  him,  and  bring  him.  And  if  any  one 
say  unto  you,  Wliy  do  ye  this?  say  ye.  The 
Master  hath  need  of  him;  and  straightway  he 
will  send  him  back  hither.  And  they  went  and 
found  a  colt  tied  at  the  door  without  in  the 
open  street;  and  they  loosed  him.  And  cer- 
tain of  them  that  stood  there  said  unto  them, 
What  do  ye,  loosing  the  colt?  And  they  said 
unto  them  even  as  Jesus  had  said:  and  they  let 
them  go.  And  they  brought  the  colt  unto  Jesus, 
and  cast  on  him  their  garments;  and  he  took 
his  seat  upon  him,  and  many  spread  their  gar- 
ments upon  the  way;  and  others  green  leaves 
which  they  had  cut  from  the  fields.  And  they 
that  went  before,  and  they  that  followed,  cried, 
Hosanna!  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord !    Blessed  is  the  kingdom  that 

80 


TEACHING  IN  THE  TEMPLE        81 

cometh,  the  kingdom  of  our  father  David  I  Ho- 
sanna  in  the  highest!  And  as  he  entered  into 
Jerusalem,  all  the  city  was  stirred,  saying.  Who 
is  this?  And  the  multitude  said.  This  is  the 
prophet,  Jesus  from  Nazareth  of  Galilee.  And 
he  went  into  the  temple ;  and  when  he  had  looked 
round  about  upon  all  things,  it  being  now  even- 
tide, he  went  out  unto  Bethany  with  the  Twelve. 

119.  Now  Jesus  lodged  in  Bethany  in  the  house 
of  Simon  the  leper,  and  as  he  sat  at  meat, 

there  came  a  woman  having  an  alabaster  cruse 
of  ointment  of  spikenard,  veiy  costly;  and  she 
brake  the  cruse  and  poured  it  over  his  head. 
But  there  were  some  that  had  indignation  among 
themselves,  saying,  To  what  purpose  hath  this 
waste  of  ointment  been  made?  For  this  oint- 
ment might  have  been  sold  for  above  three  hun- 
dred shillings,  and  given  to  the  poor.  And  they 
murmured  against  her.  But  Jesus  said,  Let 
her  alone;  why  trouble  ye  her?  She  hath 
wrought  a  good  work  on  me.  For  ye  have  the 
poor  always  with  you,  and  whensoever  ye  will 
ye  can  do  them  good:  but  me  ye  have  not 
always.  She  hath  done  what  she  could:  she 
hath  anointed  my  body  beforehand  for  the 
burying. 

120.  And  on  the  morrow,  when  they  were  come 
out  of  Bethany  and  were  returning  to  the  city, 

Jesus  saw  a  fig  tree  afar  off  having  leaves: 
and  he  came  if  haply  he  might  find  anything 
thereon.    But  when  he  came  to  it,  he  found  noth- 


82  THE  GOSPEL  OF  JESUS 

ing  but  leaves.  And  turning  to  his  disciples,  he 
spake  this  parable.  A  certain  man  had  a  fig 
tree  planted  in  his  vineyard ;  and  he  came  seek- 
ing fruit  thereon,  and  found  none.  And  he 
said  unto  the  vinedresser,  Behold  these  three 
years,  I  come  seeking  fruit  on  this  fig  tree,  and 
find  none.  Cut  it  down;  why  doth  it  cumber 
the  ground?  And  he  answering  said  unto  him. 
Lord,  let  it  alone  this  year  also,  till  I  shall 
dig  about  it,  and  enrich  it;  and  if  it  bear  fruit 
henceforth,  well;  but  if  not,  thou  shalt  cut  it 
down. 

121.  And  they  came  to  Jerusalem:  and  Jesus 
entered  into  the  temple,  and  began  to  cast  out 

them  that  sold  and  them  that  bought  in  the 
temple,  and  overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that  sold  doves ; 
and  he  would  not  suffer  that  any  man  should 
carry  a  vessel  through  the  temple.  And  he  said 
unto  them.  Is  it  not  written, 

My  house  shall  be  called  a  house  of  prayer  for  all  the 
nations'? 

but  ye  have  made  it  a  den  of  robbers.  And  the 
chief  priests  and  the  scribes  heard  it,  and  sought 
how  they  might  destroy  him:  for  they  feared 
him,  for  all  the  multitude  was  astonished  at 
his  teaching  and  hung  upon  him,  listening.  And 
when  evening  came,  he  w^ent  forth  out  of  the 
city,  and  lodged  in  the  mount  that  is  called 
Olivet. 

122.  And  on  the  morrow  they  came  again  to 


TEACHING  IN  THE  TEMPLE        83 

Jerusalem;  and  as  Jesus  was  walking  in  the 
temple,  there  came  to  him  the  chief  priests, 
and  the  scribes,  and  the  elders;  and  they  said 
unto  him.  By  w^hat  authority  doest  thou  these 
things?  or  who  gave  thee  this  authority  to  do 
these  things'?  And  Jesus  said  unto  them,  1 
will  ask  you  one  question,  and  answer  me,  and 
I  will  tell  you  by  what  authority  I  do  these 
things.  The  baptism  of  John,  was  it  from 
heaven,  or  from  men?  answer  me.  And  they 
reasoned  with  themselves,  saying.  If  we  shall 
say,  From  heaven,  he  will  say,  Why  then  did 
ye  not  believe  him?  But  should  we  say.  From 
men,  all  the  people  will  stone  us:  for  they  are 
persuaded  that  John  was  a  prophet.  And  they 
answered  Jesus  and  said.  We  know  not.  And 
Jesus  said  unto  them.  Neither  tell  I  you  by  what 
authority  I  do  these  things. 

But  what  think  ye?  A  man  had  two  sons; 
and  he  came  to  the  first,  and  said,  Son,  go  work 
to-day  in  the  vineyard.  And  he  answered  and 
said,  I  will  not ;  but  afterward  he  repented  him- 
self, and  went.  And  he  came  to  the  second,  and 
said  likewise.  And  he  answered  and  said,  I  go, 
sir:  and  went  not.  Which  of  the  two  did  the 
will  of  his  father?  They  said.  The  first.  Jesus 
said  unto  them.  Verily  I  say  unto  you,  that  the 
tax-gatherers  and  the  harlots  go  into  the  King- 
dom of  God  before  you.  For  John  came  unto 
you  in  the  way  of  righteousness,  and  ye  believed 
him  not;  but  the  tax-gatherers  and  the  harlots 
believed  him;  and  ye,  when  ye  saw  it,  did  not 


84  THE  GOSPEL  OF  JESUS 

even  repent  yourselves  afterward,  that  ye  might 
believe  him.  The  law  and  the  prophets  were 
until  John ;  from  the  days  of  John  until  now  the 
Kingdom  of  God  suffereth  violence,  and  violent 
men  take  it  by  force. 

123.  Whereunto  shall  I  liken  this  generation? 
It  is  like  unto  children  sitting  in  the  market- 
place, which  call  unto  their  fellows,  and  say, 
We  piped  unto  you,  and  ye  did  not  dance;  we 
wailed,  and  ye  did  not  mourn.  For  John  came 
neither  eating  nor  drinking,  and  they  say,  He 
hath  a  devil !  Then  came  one  eating  and  drink- 
ing, and  they  say.  Behold,  a  gluttonous  man,  and 
a  winebibber,  a  friend  of  publicans  and  sinners  I 
And  Wisdom  is  justified  of  her  children. 

124.  For  thus  said  the  Wisdom  of  God,  Behold 
I  send  unto  you  prophets  and  wise  men  and 

messengers.  Some  of  them  ye  scourge  in  your 
synagogues,  and  persecute  from  city  to  city; 
and  some  of  them  ye  put  to  death:  that  upon 
you  may  come  all  the  righteous  blood  shed  upon 
the  earth,  from  the  blood  of  Abel  the  righteous 
unto  the  blood  of  Zachariah,  whom  ye  slew  be- 
tween the  sanctuary  and  the  altar;  yea,  I  say 
unto  you,  it  shall  be  required  of  this  genera- 
tion. 0  Jerusalem,  Jerusalem,  which  killest  the 
prophets,  and  stonest  them  that  are  sent  unto 
thee!  How  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not  I 
Behold,  your  house  is  left  unto  yourselves  I    For 


TEACHING  IN  THE  TEMPLE        85 

ye  shall  not  see  me  henceforth,  till  ye  shall  say, 
Blessed  is  he  that  cometh  in  the  name  of  the 
Lord. 

125.  And  when  the  chief  priests  and  the  Phari- 
sees heard  these  words,  they  sought  to  lay 

hold  on  Jesus;  but  they  feared  the  multitude, 
because  they  all  took  him  for  a  prophet.  And 
the  common  people  heard  him  gladly. 

126.  And  standing  in  the  temple,  Jesus  spake 
this  parable  concerning  certain  which  trusted 

in  themselves  that  they  were  righteous,  and  set 
all  others  at  naught.  Two  men  went  up  into 
the  temple  to  pray ;  the  one  a  Pharisee,  and  the 
other  a  tax-gatherer.  The  Pharisee  stood  and 
prayed  thus  with  himself:  God,  I  thank  thee 
that  I  am  not  as  the  rest  of  men,  extortioners, 
Yinjust,  adulterers,  or  even  as  this  tax-gatherer. 
I  fast  twice  in  the  week ;  I  give  tithes  of  all  that 
I  get  But  the  tax-gatherer  standing  afar  off, 
would  not  lift  up  so  much  as  his  eyes  unto 
heaven,  but  smote  his  breast,  saying,  God,  be 
merciful  to  me  a  sinner.  I  say  unto  you,  This 
man  went  down  to  his  house  justified  rather 
than  the  other:  for  every  one  that  exalteth  him- 
self shall  be  humbled ;  but  he  that  humbleth  him- 
self shall  be  exalted. 

127.  Now  there  were  sent  unto  Jesus  certain  of 
the  Pharisees  and  of  the  Herodians  as  spies, 

who  feigned  themselves  to  be  righteous,  that 
they  might  ensnare  him  in  his  talk,  so  as  to  de- 
liver him  up  to  the  rule  and  the  authority  of  the 


83  THE  GOSPEL  OF  JESUS 

governor.  And  when  they  came  to  him  in  the 
temple,  they  said,  Master,  we  know  that  thou 
art  true,  and  carest  not  for  any  one;  for  thou 
regardest  not  the  person  of  men,  but  of  a  truth 
teachest  the  way  of  God.  Tell  us,  therefore. 
What  thinkest  thou  ?  Is  it  lawful  for  us  to  give 
tribute  to  Csesar,  or  not  ?  Shall  we  give,  or  shall 
we  not  give?  But  he,  perceiving  their  crafti- 
ness, said  unto  them,  Show  me  the  tribute  money. 
And  they  brought  unto  him  a  denarius.  And  he 
said  unto  them,  Wliose  image  and  superscription 
is  this?  And  they  said,  Caesar's.  Then  said  he 
unto  them,  Eender  unto  Csesar  the  things  that 
are  Caesar's,  and  nnto  God  the  things  that  are 
God's.  And  they  were  not  able  to  take  hold  of 
the  saying  before  the  people;  and  they  mar- 
velled at  his  answer,  and  held  their  peace,  and 
went  every  man  unto  his  own  house.  But  Jesus 
went  out  unto  the  Mount  of  Olives. 
128.  And  early  in  the  morning  Jesus  came  again 
into  the  temple,  and  all  the  people  came  unto 
him;  and  he  sat  down,  and  taught  them.  And 
the  scribes  and  the  Pharisees  brought  a  woman 
taken  in  adultery;  and  having  set  her  in  the 
midst,  they  said  unto  him.  Master,  this  woman 
hath  been  taken  in  adultery,  in  the  very  act. 
Now  in  the  law  Moses  commanded  us  to  stone 
such ;  what  then  sayest  thou  of  her  ?  And  this 
they  said,  trying  him,  that  they  might  have 
whereof  to  accuse  him.  But  Jesus  stooped 
down,  and  with  his  finger  wrote  on  the  ground. 


TEACHING  IN  THE  TEMPLE        87 

But  TV'hen  they  continued  asking  him,  lie  lifted 
himself  up,  and  said  unto  them,  He  that  is  with- 
out sin  among  you,  let  him  first  cast  a  stone  at 
her.  And  again  he  stooped  down,  and  with  his 
finger  wrote  on  the  ground.  And  they,  when 
they  heard  it,  went  out  one  by  one,  beginning 
from  the  eldest,  even  unto  the  last;  and  Jesus 
was  left  alone,  and  the  woman,  w^here  she  was,  in 
the  midst.  And  Jesus  lifted  up  himself,  and 
said  unto  her,  Woman,  where  are  they?  did  no 
man  condemn  thee?  And  she  said.  No  man. 
Master.  And  Jesus  said,  Neither  do  I  condemn 
thee :  go  thy  way;  from  henceforth  sin  no  more. 
129.  Then  came  unto  Jesus  certain  of  the  Sad- 

ducees,  who  say  that  there  is  no  resurrection ; 
and  they  asked  him,  saying.  Master,  Moses 
wrote  unto  us,  If  a  man's  brother  die,  and  leave 
a  wife  behind  him,  and  leave  no  child,  that  his 
brother  shall  marry  his  wife,  and  raise  up  seed 
unto  his  brother.  There  were  therefore  seven 
brethren;  and  the  first  took  a  wife,  and  dying, 
left  no  seed ;  and  the  second  took  her,  and  died, 
leaving  no  seed  behind  him ;  in  like  manner  the 
third  also,  unto  the  seventh.  Last  of  all  the 
woman  also  died.  In  the  resurrection,  there- 
fore, whose  wife  shall  she  be  of  the  seven?  For 
they  all  had  her. 

And  Jesus  said  unto  them,  Is  it  not  for  this 
cause  that  ye  err,  that  ye  know  neither  the  Scrip- 
tures, nor  the  power  of  God?  The  sons  of  this 
world  marry,  and  are  given  in  marriage;  but 


88  THE  GOSPEL  OF  JESUS 

they  that  are  accounted  worthy  to  attain  to  that 
world,  and  the  resurrection  from  the  dead, 
neither  marry  nor  are  given  in  marriage;  for 
neither  do  they  die  any  more ;  for  they  are  like 
the  angels  of  heaven.  But  as  touching  the  dead, 
that  they  are  raised,  have  ye  not  read  in  the 
book  of  Moses,  in  the  passage  concerning  the 
Bush,  how  God  spoke  unto  him,  saying, 

I  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob? 

God  is  not  the  God  of  the  dead,  but  of  the  living. 

130.  And  the  Pharisees,  hearing  them  question- 
ing together,  and  knowing  that  Jesus  had  an- 
swered them  well,  gathered  themselves  together. 
And  one  of  them,  a  scribe,  put  to  him  a  question, 
trying  him ;  Master,  which  is  the  first  command- 
ment in  the  law?  Jesus  answered.  The  first  is, 
Hear,  0  Israel,  the  Lord  our  God,  the  Lord  is 
one ;  and  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength.  And  the 
second  is  this,  Thou  shalt  love  thy  neighbor  as 
thyself.  On  these  two  commandments  hangeth 
the  whole  law,  and  the  prophets,  and  there  is  no 
other  commandment  greater  than  these.  And 
the  scribe  said  unto  him.  Of  a  truth,  Master, 
thou  hast  well  said  that  God  is  one,  and  that 
there  is  none  other ;  and  to  love  him  with  all  the 
heart,  and  with  all  the  understanding,  and  with 
all  the  strength,  and  to  love  one's  neighbor  as 
oneself,  is  much  more  than  all  whole  burnt-offer- 


TEACHINO  IN  THE  TEMPLE        89 

ings  and  sacrifices.  And  when  Jesus  saw  that 
he  answered  wisely,  he  said  unto  him,  Thou  art 
not  far  from  the  Kingdom  of  God. 

131.  And  no  man  after  that  dared  ask  Jesus  any 
question.  Therefore  as  he  taught  in  the  tem- 
ple, the  Pharisees  being  gathered  together, 
he  put  unto  them  a  question,  saying.  What  think 
ye  of  Messiah?  Whose  son  is  he  I  They  said 
unto  him,  David's  son.  He  said  unto  them.  How 
then  doth  David  in  the  Spirit  call  him  Lord, 
saying, 

Jehovah  said  unto  my  Lord, 

Sit  thou  on  my  right  hand, 

Till  I  make  thine  enemies  the  footstool  of  thy  feet. 

If  David  then  calleth  him  Lord,  how  is  he  his 
son?  And  no  one  was  able  to  answer  him  a 
word. 

132.  And  Jesus  sat  down  over  against  the  treas- 
ury, and  beheld  how  the  multitude  cast  money 

into  the  treasury ;  and  many  that  were  rich  cast 
in  much.  And  there  came  a  poor  widow,  and 
she  cast  in  two  mites,  which  make  a  farthing. 
And  he  called  unto  him  his  disciples,  and  said 
unto  them,  Verily  I  say  unto  you.  This  poor 
widow  cast  in  more  than  all  they  which  are  cast- 
ing into  the  treasury;  for  they  all  did  cast  in 
of  their  superfluity,  but  she  out  of  her  want  did 
cast  in  all  that  she  had,  even  all  her  living. 

133.  Now  on  that  day  spake  Jesus  to  the  multi- 
tudes, and  to  his  disciples,  saying.  Beware  of 

the  Pharisees  and  scribes,  who  desire  to  walk 


90  THE  GOSPEL  OF  JESUS 

in  long  robes,  and  make  broad  their  phylacteries, 
and  enlarge  the  fringes  of  their  garments,  that 
love  salutations  in  the  market-places,  and  the 
chief  seats  in  the  synagogues,  and  the  chief 
places  at  feasts;  that  devour  widows'  houses, 
and  for  a  pretence  make  long  prayers. 

Yea,  woe  unto  you,  scribes,  Pharisees,  hypo- 
crites I  because  ye  shut  the  Kingdom  of  God 
against  men:  for  ye  enter  not  in  yourselves, 
neither  will  ye  suffer  them  that  are  entering  in 
to  enter. 

"^oe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  compass  sea  and  land  to  make  one 
proselyte:  and  when  he  is  become  so,  ye  make 
him  twofold  more  a  son  of  Gehenna  than  vour- 
selves. 

"Woe  unto  you,  ye  blind  guides,  which  say, 
Whosoever  shall  swear  by  the  temple,  it  is  noth- 
ing; but  whosoever  shall  swear  by  the  gold  of 
the  temple,  his  oath  is  binding.  Te  fools  and 
blind;  for  which  is  greater,  the  gold,  or  the 
temple  that  hath  sanctified  the  gold?  And, 
"WTiosoever  shall  swear  by  the  altar,  it  is  noth- 
ing ;  but  whosoever  shall  swear  by  the  gift  that 
is  upon  it,  his  oath  is  binding.  Ye  blind!  for 
which  is  greater,  the  gift,  or  the  altar  that  sanc- 
tifieth  the  gift  ?  He  therefore  that  sweareth  by 
the  altar  sweareth  by  it  and  by  all  things 
thereon.  And  he  that  sweareth  by  the  temple, 
sweareth  by  it,  and  by  him  that  dwelleth  therein. 

Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  tithe  mint  and  anise  and  cummin. 


TEACHIXG  IX  THE  TEMPLE        91 

and  have  left  undone  the  weightier  matters  of 
the  law,  justice,  and  mercy,  and  faith ;  but  these 
je  ought  to  have  done,  and  not  to  have  left  the 
other  undone.  Te  blind  guides,  which  strain 
out  the  gnat,  and  swallow  the  camel. 

"VToe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  cleanse  the  outside  of  the  cup  and 
of  the  platter,  but  within  they  are  full  from 
extortion  and  excess.  Thou  blind  Pharisee, 
cleanse  first  the  inside  of  the  cup  and  of  the  plat- 
ter, that  the  outside  thereof  may  become  clean 
also. 

"Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites! for  ye  are  like  unto  whited  sepulchres, 
which  outwardly  appear  beautiful,  but  inwardly 
are  full  of  dead  men's  bones,  and  of  all  un- 
cleanness.  Even  so  ye  also  outwardly  appear 
righteous  unto  men,  but  inwardly  ye  are  full 
of  hypocrisy  and  iniquity. 

Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  build  the  sepulchres  of  the  proph- 
ets, and  garnish  the  tombs  of  the  saints,  and 
say.  If  we  had  been  in  the  days  of  our  fathers, 
we  should  not  have  been  partakers  with  them 
in  the  blood  of  the  prophets.  "VTherefore  ye 
witness  to  yourselves,  that  ye  are  sons  of  them 
that  slew  the  prophets.  FiU  ye  up  then  the 
measure  of  vour  fathers ! 


CHAPTER  IX 

THE  LAST  WORDS 

ND  Jesus  went  forth  from  the  temple. 
And  as  he  went  on  his  way,  one  of  his 
disciples  said  unto  him,  Master,  be- 
hold what  manner  of  stones  and  what 
manner  of  buildings !  And  Jesus  said  unto  him, 
Seest  thou  these  great  buildings?  there  shall  not 
be  left  here  one  stone  upon  another,  which  shall 
not  be  thrown  down. 

And  as  he  sat  on  the  Mount  of  Olives,  over 
against  the  temple,  Peter  and  James  and  John 
and  Andrew  came  unto  him,  and  asked  him 
privately,  Tell  us,  when  shall  these  things  be, 
and  what  shall  be  the  sign  when  all  these  things 
are  about  to  be  accomplished?  And  he  an- 
swered and  said  unto  them.  The  Kingdom  of 
God  Cometh  not  with  observation;  neither  shall 
they  say,  Lo,  here  I  or  Lo,  there!  for  as  the 
lightning  lighteneth  out  of  the  one  part  under 
the  heaven  and  shineth  unto  the  other  part  under 
the  heaven,  even  so,  of  a  sudden,  behold,  the 
Kingdom  of  God  shall  be  among  you.  Verily 
I  say  unto  you.  This  generation  shall  not  pass 
away  until  all  these  things  be  accomplished. 
Heaven  and  earth  shall  pass  away;  but  my 

92 


THE  LAST  WORDS  93 

words  shall  not  pass  away.  But  of  that  day 
or  that  hour  knoweth  no  man,  not  even  the 
angels  in  heaven,  neither  the  Son  of  Man,  but 
the  Father  only.  As  it  came  to  pass  in  the 
days  of  Noah,  even  so  shall  be  the  coming  of  the 
Son  of  Man.  For  in  those  days  which  were  be- 
fore the  flood,  they  were  eating  and  drinking, 
marrying  and  giving  in  marriage,  until  the  day 
that  Noah  entered  into  the  ark,  and  they  knew 
not,  until  the  flood  came  and  took  them  all  away. 
Likewise  also  as  it  came  to  pass  in  the  days  of 
Lot ;  they  were  eating  and  drinking,  buying  and 
selling,  planting  and  building;  but  in  the  day 
that  Lot  went  out  from  Sodom,  it  rained  fire 
and  brimstone  from  heaven,  and  destroyed  them 
all.  After  the  same  manner  shall  it  be  in  the 
day  that  the  Son  of  Man  is  revealed. 

Take  ye  heed  therefore,  watch  and  pray ;  for 
ye  know  not  when  the  time  is.  Lest  haply,  your 
hearts  be  overcharged  with  surfeiting  and  the 
cares  of  this  life,  and  that  day  come  upon  you 
suddenly  as  a  snare;  for  so  it  shall  come  upon 
all  them  that  dwell  on  the  face  of  all  the  earth. 
But  watch  ye  at  every  season,  making  suppli- 
cation, that  ye  may  prevail  to  escape  all  these 
things  that  shall  come  to  pass,  and  to  stand 
before  the  Son  of  Man.  For  verily  I  say  unto 
you.  That  day  shall  come  as  a  thief  in  the  night. 
But  know  this,  that  if  the  master  of  the  house 
had  known  in  what  hour  the  thief  was  coming, 
he  would  have  watched,  and  would  not  have  let 
his  house  be  broken  through.     Be  ye  also  ready, 


94  THE  GOSPEL  OF  JESUS 

for  in  an  hour  that  ye  think  not  the  Son  of 
[Man  cometh. 

135.  For  it  is  as  when  a  man  sojourning  in  an- 
other country,  having  left  his  house,  and  given 
authority  to  his  servants,  to  each  one  his  work, 
commanded  also  the  porter  to  watch.  Watch 
therefore ;  for  ye  know  not  when  the  lord  of  the 
house  cometh,  whether  at  even,  or  at  midnight, 
or  at  cockcrowing,  or  in  the  morning;  lest  com- 
ing suddenly  he  find  you  sleeping.  And  what 
I  say  unto  you,  I  say  unto  all.  Watch.  Who  then 
is  the  faithful  and  wise  steward,  whom  his  lord 
shall  set  over  his  household,  to  give  them  their 
portion  of  food  in  due  season?  Blessed  is  that 
servant,  whom  his  lord  when  he  cometh  shall 
find  so  doing.  Of  a  truth  I  say  unto  you,  that 
he  will  set  him  over  all  that  he  hath.  But  if 
that  serv^ant  shall  say  in  his  heart,  My  lord  de- 
layeth  his  coming,  and  shall  begin  to  beat  the 
menservants  and  the  maidservants,  and  to  eat 
and  drink,  and  to  be  drunken;  the  lord  of  that 
servant  shall  come  in  a  day  when  he  expecteth 
not,  and  in  an  hour  when  he  knoweth  not,  and 
shall  cut  him  asunder,  and  appoint  his  portion 
with  the  unfaithful.  And  that  servant  which 
knew  his  lord's  will  and  made  not  ready,  nor 
did  according  to  his  will,  shall  be  beaten  with 
many  stripes;  but  he  that  knew  not,  and  did 
things  worthy  of  stripes,  shall  be  beaten  with 
few  stripes.  And  to  whomsoever  much  is  given, 
of  him  shall  much  be  required;  and  to  whom 


THE  LAST  WORDS  95 

they  commit  much,  of  him  will  they  ask  the 
more. 

136.  Or,  again,  a  man,  going  into  another  coun- 
try, called  his  own  servants,  and  delivered 
unto  them  his  goods.  Unto  one  he  gave  five 
talents,  to  another  two,  to  another  one ;  to  each 
according  to  his  several  ability;  and  he  went 
on  his  journey.  Straightway  he  that  received 
the  five  talents  went  and  traded  with  them,  and 
made  other  five  talents.  In  like  manner  he  also 
that  received  two  gained  other  two.  But  he  that 
received  one  went  away  and  digged  in  the  earth, 
and  hid  his  lord's  money.  Now  after  a  time  the 
lord  of  those  servants  returned,  and  would  hold 
a  reckoning  with  them.  And  he  that  had  re- 
ceived five  talents  came  and  brought  other  five 
talents,  saying,  Lord,  thou  deliveredst  unto  me 
five  talents ;  lo,  I  have  gained  other  five  talents. 
His  lord  said  unto  him,  "Well  done,  good  and 
faithful  servant :  thou  hast  been  faithful  over  a 
few  things,  I  will  set  thee  over  many  things: 
enter  thou  into  the  joy  of  thy  lord. 

And  he  also  that  had  received  the  two  talents 
came  and  said,  Lord,  thou  deliveredst  unto  me 
two  talents :  lo,  I  have  gained  other  two  talents. 
His  lord  said  unto  him,  Well  done,  good  and 
faithful  servant;  thou  hast  been  faithful  over 
a  few  things,  I  will  set  thee  over  many  things : 
enter  thou  into  the  joy  of  thy  lord. 

And  he  also  that  had  received  the  one  talent 
came  and  said,  Lord,  I  knew  thee  that  thou  art 


96  THE  GOSPEL  OF  JESUS 

a  hard  man,  reaping  where  thou  didst  not  sow, 
and  gathering  where  thou  didst  not  scatter ;  and 
I  was  afraid,  and  went  away  and  hid  thy  talent 
in  the  earth :  lo,  thou  hast  thine  own.  But  his 
lord  answered  and  said  unto  him,  Thou  wicked 
and  slothful  servant,  thou  knewest  that  I  reap 
where  I  sowed  not,  and  gather  where  I  did  not 
scatter ;  thou  oughtest  therefore  to  have  put  my 
money  to  the  bankers,  and  at  my  coming  I  should 
have  received  back  mine  own  with  interest. 
Take  ye  away  therefore  the  talent  from  him,  and 
give  it  unto  him  that  hath  the  ten  talents.  For 
unto  every  one  that  hath  shall  be  given,  and  he 
shall  have  abundance;  but  from  him  that  hath 
not,  even  that  which  he  hath  shall  be  taken 
away. 

137.  Let  your  loins  be  girded  about,  and  your 
lamps  burning ;  and  be  ye  like  unto  men  look- 
ing for  their  lord,  when  he  shall  return  from 
the  marriage  feast;  that,  when  he  cometh  and 
knocketh,  they  may  straightway  open  unto  him. 
Blessed  are  those  servants,  whom  the  lord  when 
he  cometh  shall  find  watching.  "Watch,  there- 
fore, for  ye  know  not  the  day  nor  the  hour. 
Hear  ye  also  this  parable.  There  were  ten 
virgins,  who  took  their  lamps,  and  went  forth 
to  meet  the  bridegroom.  And  five  of  them 
were  foolish,  and  five  were  wise.  For  the  fool- 
ish, when  they  took  their  lamps,  took  no  oil  with 
them ;  but  the  wise  took  oil  in  their  vessels  with 
their  lamps.  Now  while  the  bridegroom  tarried, 
they  all  slumbered  and  slept.    But  at  midnight 


THE  LAST  WORDS  97 

there  was  a  cry,  Behold,  the  bridegroom !  Come 
ye  forth  to  meet  him!  Then  all  those  virgins 
arose,  and  trimmed  their  lamps.  And  the  fool- 
ish said  unto  the  wise,  Give  us  of  your  oil ;  for 
our  lamps  are  going  out.  But  the  wise  an- 
swered, saying,  Peradventure  there  will  not  be 
enough  for  us  and  you:  go  ye  rather  to  them 
that  sell,  and  buy  for  yourselves.  And  while 
they  went  away  to  buy,  the  bridegroom  came; 
and  they  that  were  ready  went  in  with  him  to 
the  marriage  feast :  and  the  door  was  shut.  Aft- 
erward came  also  the  other  virgins,  saying, 
Lord,  Lord,  open  to  us.  But  he  answered  and 
said.  Verily  I  say  unto  you,  I  know  you  not. 

138.  Strive   that  ye   enter  in  by  the  narrow 
gate;  for  wide  is  the  gate  that  leadeth  to 

destruction,  and  many  are  they  that  enter  in 
thereby.  But  narrow  is  the  gate  that  leadeth 
unto  life,  and  few  are  they  that  find  it.  Not 
every  one  that  saith  unto  me,  Lord,  Lord,  shall 
enter  into  the  Kingdom  of  God,  but  he  that 
doeth  the  will  of  my  Father  who  is  in  heaven. 
Many  will  say  to  me  in  that  day,  Lord,  Lord, 
did  we  not  eat  and  drink  in  thy  presence,  and 
didst  thou  not  teach  in  our  streets?  And  did 
we  not  prophesy  in  thy  name,  and  in  thy  name 
do  many  mighty  works?  And  then  will  I  pro- 
fess unto  them,  I  never  knew  you :  depart  from 
me,  all  ye  that  work  iniquity. 

139.  For  when  the  Son  of  Man  shall  come  in  his 
glory  and  all  the  angels  with  him,  then  shall  he 


98  THE  GOSPEL  OF  JESUS 

sit  on  the  throne  of  his  glory;  and  before  him 
shall  be  gathered  all  the  nations.  And  he  shall 
separate  them  one  from  another,  as  the  shep- 
herd separateth  the  sheep  from  the  goats ;  and 
he  shall  set  the  sheep  on  his  right  hand,  but 
the  goats  on  the  left.  Then  shall  the  King  say 
unto  them  on  his  right  hand,  Come,  ye  blessed 
of  my  Father,  inherit  the  Kingdom  prepared 
for  you  from  the  foundation  of  the  world :  for  I 
was  anhungered,  and  ye  gave  me  meat;  I  was 
thirsty,  and  ye  gave  me  drink ;  I  was  a  stranger, 
and  ye  took  me  in ;  naked,  and  ye  clothed  me ; 
I  was  sick  and  ye  visited  me ;  I  was  in  prison, 
and  ye  came  unto  me.  Then  shall  the  righteous 
answer  him,  saying,  Lord,  when  saw  we  thee 
anhungered,  and  fed  thee?  or  athirst  and  gave 
thee  drink  1  And  when  saw  we  thee  a  stranger, 
and  took  thee  in?  or  naked,  and  clothed  thee? 
And  when  saw  we  thee  sick,  or  in  prison,  and 
came  unto  thee?  And  the  King  shall  answer 
and  say  unto  them.  Verily  I  say  unto  you,  Inas- 
much as  ye  did  it  unto  one  of  these  my  brethren, 
even  these  least,  ye  did  it  unto  me.  Then  shall 
he  say  also  unto  them  on  the  left  hand,  Depart 
from  me,  ye  cursed,  into  the  eternal  fire  which 
is  prepared  for  the  devil  and  his  angels ;  for  I 
was  anhungered,  and  ye  gave  me  no  meat ;  I  was 
thirsty,  and  ye  gave  me  no  drink;  I  was  a 
stranger,  and  ye  took  me  not  in ;  naked,  and  ye 
clothed  me  not ;  sick,  and  in  prison,  and  ye  vis- 
ited me  not.  Then  shall  they  also  answer,  say- 
ing, Lord,  when  saw  we  thee  anhungered,  or 


THE  LAST  WORDS  99 

athirst,  or  a  stranger,  or  naked,  or  sick,  or  iu 
prison,  and  did  not  minister  unto  thee?  Then 
shall  he  answer  them,  saying.  Verily  I  say  unto 
you,  inasmuch  as  ye  did  it  not  unto  one  of  these 
least,  ye  did  it  not  unto  me. 


CHAPTEE  X 

JESUS  LIFTED  UP 

OW  after  two  days  was  the  Passover 
and  the  feast  of  Unleavened  Bread. 
Therefore  on  that  day  gathered  to- 
gether the  chief  priests  and  the  elders 
of  the  people  and  the  scribes,  unto  the  court  of 
the  high  priest,  whose  name  was  Caiaphas;  and 
they  took  counsel  together  how  they  might  take 
Jesus  by  craft  and  put  him  to  death.  But  they 
said,  Not  during  the  feast,  lest  there  should  be  a 
tumult  of  the  people.  And  there  came  unto 
them  Judas  Iscariot,  one  of  the  Twelve,  and  took 
counsel  with  the  chief  priests  and  elders,  how 
he  might  deliver  Jesus  unto  them.  And  they 
were  glad,  and  promised  to  give  him  money. 
And  he  sought  convenient  opportunity  how  he 
might  deliver  him  unto  them  in  the  absence  of 
the  multitude. 

141.  Now  when  it  was  evening  on  that  day, 
Jesus  sat  down  to  meat  with  the  Twelve. 
And  as  they  were  eating,  he  said,  Verily  I  say 
unto  you.  One  of  you  shall  betray  me.  And 
they  were  exceeding  sorrowful,  and  began  to  say 
unto  him  one  by  one.  Is  it  I,  Master?  But  he 
answered  and  said.  It  is  one  of  the  Twelve,  one 

100 


JESUS  LIFTED  UP  101 

that  eatetli  with  me,  and  dippeth  his  hand  with 
me  in  the  dish.  The  Son  of  Man  goeth,  even  as 
it  is  written  of  him;  but  woe  unto  that  man 
through  whom  he  is  betrayed!  Good  were  it 
for  that  man  if  he  had  not  been  born. 

142.  And  Jesus  said  unto  them,  With  desire  did 
I  desire  to  eat  this  Passover  with  you  before 
I  should  suffer ;  but  now  I  shall  not  eat  it  until 
it  be  fulfilled  in  the  Kingdom  of  God.  Nor 
shall  I  drink  any  more  of  the  fruit  of  the  vine 
from  henceforth,  until  that  day  when  I  drink 
it  new  with  you  in  the  Kingdom  of  God. 

And  he  took  bread,  and  when  he  had  given 
thanks,  he  brake  it,  and  gave  to  them,  and  said, 
This  is  my  body.  And  he  poured  out  wine, 
and  took  the  cup  and  gave  thanks,  and  gave  to 
them,  saying.  This  is  my  blood,  poured  out  for 
many. 

And  when  they  had  sung  a  hymn,  they  arose 
and  went  forth  to  the  Mount  of  Olives,  where 
they  lodged  by  night.  And  as  they  went,  Jesus 
said  unto  them.  All  ye  shall  be  offended  in  me 
this  night:  even  as  it  is  written, 

I  will  smite  the  shepherd,  and  the  sheep  shall  be  scattered 
abroad. 

But  Peter  said  unto  him,  If  all  shall  be  offended, 
yet  will  not  I.  With  thee  I  am  ready  to  go  both 
to  prison  and  to  death.  Jesus  said  unto  him, 
Verily  I  say  unto  thee,  that  thou  this  night, 
before  the  cock  crow,  shalt  deny  me.  But  Peter 
spake  exceeding  vehemently,  Even  if  I  must  die 


102  THE  GOSPEL  OF  JESUS 

with  thee,  I  will  not  deny  thee.  Likewise  also 
said  all  the  disciples.  But  Jesus  said  unto 
Peter,  Simon,  Simon,  behold  Satan  asked  to  have 
thee,  that  he  might  sift  thee  as  wheat ;  but  I  have 
made  supplication  for  thee,  that  thy  faith  fail 
not.  And  do  thou,  when  thou  hast  turned  again, 
establish  thy  brethren. 

144.  And  Jesus  said  unto  the  disciples.  When  I 
sent  you  forth  without  purse  or  wallet,  lacked 

ye  anything?  And  they  said.  Nothing.  And  he 
said  unto  them.  But  now,  he  that  hath  a  purse 
let  him  take  it,  and  likewise  a  wallet:  and  he 
that  hath  none,  let  him  sell  his  mantle,  and  buy 
a  sword.  And  they  said.  Master,  behold,  here 
are  two  swords.  And  he  said  unto  them,  It  is 
enough. 

145.  And  they  came,  as  their  custom  was,  to  the 
Mount  of  Olives,  to  a  place  called  Gethsemane. 

And  he  said  unto  his  disciples,  Abide  ye  here, 
while  I  go  yonder  and  pray.  And  he  took  with 
him  Peter  and  James  and  John;  and  he  began 
to  be  greatly  moved  and  sore  troubled.  And  he 
said  unto  them.  My  soul  is  exceeding  sorrow- 
ful, even  unto  death;  remain  ye  here  and  keep 
watch  with  me.  And  he  went  forward  a  little 
and  fell  on  his  face  upon  the  ground,  and  prayed, 
saying,  Father,  if  it  be  possible,  let  this  cup  pass 
from  me.  And  when  he  arose  from  his  prayer, 
he  came  to  the  disciples,  and  found  them  sleep- 
ing. And  he  said  unto  Peter,  Simon,  sleepest 
thou?    Couldst  thou  not  watch  with  me  one 


JESUS  LIFTED  UP  103 

hour?  Be  watchful  and  pray,  that  ye  come  not 
into  trial.  Your  spirit  indeed  is  willing,  but 
the  flesh  is  weak.  And  again  a  second  time  he 
went  away  and  prayed,  Father,  all  things  are 
possible  with  thee;  if  thou  be  willing,  remove 
this  cup  from  me.  And  again  he  came,  and 
found  them  sleeping,  for  their  eyes  were  very 
heavy ;  and  they  knew  not  what  to  answer  him. 
And  a  third  time  he  left  them,  and  went  away, 
and  prayed,  saying,  Father,  if  this  cup  cannot 
pass  away,  except  I  drink  it,  then,  my  Father, 
not  what  I  will,  but  what  thou  wilt,  be  done. 
And  he  arose  and  came  to  the  disciples,  and  said. 
Sleep  on  now  and  take  your  rest.  Then  he 
looked  up,  and  said.  The  hour  is  come ;  the  Son 
of  Man  is  betrayed  into  the  hands  of  lawless 
men.  Arise,  let  us  go  forward ;  behold,  he  that 
betrayeth  me  has  come. 

146.  While  he  was  yet  speaking,  came  Judas, 
one  of  the  Twelve,  and  with  him  a  company 
with  swords  and  staves,  sent  from  the  chief 
priests  and  scribes  and  elders.  Now  the  traitor 
had  given  them  a  sign,  saying,  "Whomsoever  I 
shall  kiss,  that  is  he;  take  him  and  lead  him 
away  safely.  And  immediately  he  came  up 
to  Jesus  and  said.  Hail,  Master,  and  kissed  him. 
And  Jesus  said  unto  him,  Judas,  betrayest  thou 
me  with  a  kiss?  Do  that  for  which  thou  art 
here.  Then  they  laid  hands  on  him,  and  took 
him.  And  when  his  disciples  saw  what  would 
follow,  they  said.  Master,  shall  we  smite  with 
the  sword?    And  one  of  them  drew  his  sword 


104  THE  GOSPEL  OF  JESUS 

and  smote  the  high  priest's  servant  and  struck 
off  his  ear.  Then  Jesus  said  unto  him,  Put  up 
again  thy  sword  into  its  sheath;  all  they  that 
take  the  sword  shall  perish  with  the  sword. 
And  he  said  unto  the  band,  Are  ye  come  out  as 
against  a  robber,  with  swords  and  staves  to 
seize  me?  I  was  daily  with  you  in  the  temple 
teaching,  and  ye  took  me  not.  But  this  is  your 
hour,  and  the  power  of  darkness.  And  all  this 
is  come  to  pass,  that  the  Scriptures  might  be  ful- 
filled. Then  all  the  disciples  left  Jesus  and  fled. 
147.  And  they  led  Jesus  away  unto  Caiaphas  the 
high  priest ;  and  there  came  together  with  him 
all  the  chief  priests  and  the  elders  and  the 
scribes.  And  the  whole  council  sought  witness 
against  Jesus  to  put  him  to  death;  and  found 
it  not.  For  many  bare  false  witness  against 
him,  and  their  witness  agreed  not  together. 
And  there  stood  up  certain,  and  bare  false  wit- 
ness against  him,  saying.  We  heard  him  say,  I 
will  destroy  this  temple  that  is  made  with  hands, 
and  in  three  days  I  will  build  another  made  with- 
out hands.  And  not  even  so  did  their  witness 
agree  together.  And  the  high  priest  stood  up 
in  the  midst,  and  asked  Jesus,  saying,  Answer- 
est  thou  nothing?  what  is  it  which  these  wit- 
ness against  thee?  But  he  held  his  peace  and 
answered  nothing.  Again  the  high  priest  asked 
him,  and  said  unto  him,  Art  thou  the  Messiah, 
the  Son  of  the  Blessed?  And  Jesus  said,  I  am; 
and  ye  shall  see  the  Son  of  Man  sitting  at  the 
right  hand  of  the  Almighty,  and  coming  with  the 


JESUS  LIFTED  UP  105 

clouds  of  heaven.  Then  the  high  priest  rent 
his  clothes,  and  said,  What  further  need  have 
we  of  witnesses!  Ye  have  heard  the  blas- 
phemy: what  think  ye?  And  they  all  con- 
demned him  to  be  worthy  of  death.  And  the 
men  that  held  Jesus  began  to  mock  him  and  spit 
in  his  face,  and  to  smite  him  with  their  hands. 
And  they  blindfolded  him,  and  said,  Prophesy 
unto  us,  thou  Messiah;  who  is  lie  that  struck 
thee? 

148.  Now  Peter  had  followed  Jesus  afar  off, 
even  within,  into  the  court  of  the  high  priest. 
And  he  was  sitting  with  the  officers,  and  warm- 
ing himself  at  the  fire.  And  there  came  one  of 
the  maids  of  the  high  priest;  and  seeing  Peter 
warming  himself,  she  looked  upon  him,  and  said, 
Thou  also  wast  with  the  Nazarene,  Jesus.  But 
he  denied,  saying,  I  neither  know,  nor  under- 
stand what  thou  sayest ;  and  he  went  out  into  the 
porch.  And  the  maid  saw  him,  and  began  again 
to  say  to  them  that  stood  by.  This  is  one  of  them. 
But  again  he  denied  it.  And  after  a  little  while 
again  they  that  stood  by  said  to  Peter,  Of  a 
truth  thou  art  one  of  them ;  for  thou  art  a  Gali- 
lean. But  he  began  to  curse  and  to  swear,  I 
know  not  this  man  of  whom  ye  speak.  And 
straightway  the  cock  crew.  And  Peter  called 
to  mind  how  that  Jesus  said  unto  him.  Before 
the  cock  crow,  thou  shalt  deny  me  thrice.  And 
when  he  thought  thereon,  he  went  out  and  wept 
bitterly. 


106  THE  GOSPEL  OF  JESUS 

149.  Now  as  soon  as  morning  was  come,  the 
chief  priests  with  the  elders  and  scribes  and 
the  whole  Sanhedrin  took  counsel  against  Jesus 
to  put  him  to  death.  And  they  bound  him,  and 
led  him  away,  and  delivered  him  over  to  Pilate 
the  governor.  And  as  Jesus  stood  before  the 
governor,  they  began  to  accuse  him,  saying,  We 
found  this  man  perverting  our  nation,  and  for- 
bidding to  give  tribute  to  Caesar,  and  saying  that 
he  himself  is  Messiah,  a  king.  And  Pilate  asked 
him,  saying,  Art  thou  the  King  of  the  Jews? 
And  he  answered  him  and  said,  Thou  sayest. 
Then  the  chief  priests  and  elders  further  ac- 
cused him  of  many  things,  but  he  answered 
nothing.  Then  said  Pilate  unto  him,  Answerest 
thou  nothing!  Hearest  thou  not  how  many 
things  they  testify  against  thee?  But  Jesus  no 
more  answered  anything,  not  even  one  word ;  in- 
somuch that  the  governor  marvelled  greatly. 
And  Pilate  said  unto  the  chief  priests  and  the 
multitudes,  I  find  no  fault  in  this  man.  But  they 
were  the  more  urgent,  saying,  He  stirreth  up 
the  people,  teaching  throughout  all  Judaea,  and 
beginning  from  Galilee  even  unto  this  place. 
But  the  governor  said  unto  them.  Ye  have 
brought  unto  me  this  man,  as  one  that  pervert- 
eth  the  people,  but  behold,  I,  having  examined 
him  before  you,  have  found  no  fault  in  this  man 
touching  those  things  whereof  ye  accuse  him; 
yea,  nothing  worthy  of  death  hath  been  done 
by  him.  I  will  therefore  chastise  him,  and  re- 
lease him.    But  they  cried  out  all  together,  say- 


JESUS  LIFTED  UP  107 

ing,  Away  with  this  man ;  let  him  be  crucified ! 

150.  Now  at  the  feast  the  governor  was  wont 
to  release  unto  the  people  one  prisoner,  whom 

they  would.  And  they  had  then  a  notable  pris- 
oner, called  Barabbas,  in  bonds  with  certain 
men  that  had  made  an  insurrection  in  the  city, 
and  had  done  murder.  And  the  multitude  came 
up  at  this  very  hour  and  began  to  ask  the  gov- 
ernor to  do  as  he  was  wont  to  do  unto  them. 
And  Pilate  answered  them,  saying.  Will  ye  that 
I  release  unto  you  the  King  of  the  Jews  ?  For 
he  perceived  that  for  envy  the  chief  priests  had 
delivered  him  up.  But  the  chief  priests  stirred 
up  the  multitude  to  ask  that  he  should  rather 
release  Barabbas  unto  them.  And  Pilate  again 
answered  and  said  unto  them,  What  then  shall 
I  do  unto  him  whom  ye  call  the  King  of  the 
Jews?  And  they  cried  out  again.  Crucify  him! 
And  Pilate  said  unto  them,  Why,  what  evil 
hath  he  done?  I  have  found  no  cause  of  death 
in  him,;  I  will  therefore  chastise  him  and  let  him 
go.  But  they  cried  out  the  more  exceedingly 
with  loud  voices.  Let  him  be  crucified!  Then 
Pilate,  seeing  that  he  prevailed  nothing,  but 
rather  that  a  tumult  was  arising,  and  wishing 
to  content  the  multitude,  gave  sentence  that  what 
they  asked  for  should  be  done.  And  he  released 
him  that  for  murder  and  insurrection  had  been 
thrown  into  prison,  but  Jesus  he  deUvered  up 
unto  their  will,  that  he  should  be  crucified. 

151.  Then  the  soldiers  of  the  governor  took 


108  THE  GOSPEL  OF  JESUS 

Jesus,  and  when  they  had  scourged  him,  they 
led  him  into  the  court  which  is  called  the  Prae- 
torium,  and  gathered  about  him  the  whole  band. 
And  they  stripped  him,  and  put  on  him  a  scar- 
let robe.  And  they  plaited  a  crown  of  thorns 
and  put  it  upon  his  head,  and  a  reed  in  his  right 
hand;  and  they  kneeled  down  before  him,  and 
mocked  him,  saying.  Hail,  King  of  the  Jews! 
And  they  spat  upon  him,  and  took  the  reed  and 
smote  him  on  the  head.  And  when  they  had 
mocked  him,  they  took  off  from  him  the  robe,  and 
put  on  him  his  own  garments  and  led  him  away 
to  crucify  him. 

And  they  compelled  one  passing  by,  Simon  of 
Gyrene,  coming  from  the  country,  the  father 
of  Alexander  and  Eufus,  to  go  with  them,  that 
he  might  bear  his  cross.  And  there  were  also 
two  robbers  led  with  him  to  be  put  to  death. 
152.  And  they  came  unto  the  place  Golgotha, 

that  is,  the  place  of  a  skull.  And  they  offered 
Jesus  wine  mixed  with  myrrh,  but  when  he  had 
tasted  it,  he  would  not  drink.  And  it  was  the 
third  hour,  and  they  crucified  him  there.  And 
Jesus  said,  Father,  forgive  them,  for  they  know 
not  what  they  do.  And  they  set  up  over  his 
head  his  accusation  written.  The  King  of  the 
Jews.  And  with  him  they  crucified  the  two  rob- 
bers, one  on  his  right  hand,  and  one  on  his  left. 
And  when  they  had  crucified  him,  they  divided 
his  garments  among  them,  casting  lots  upon 
them,  what  each  should  take.  And  they  sat  and 
watched  him  there.    And  they  that  passed  by 


JESUS  LIFTED  UP  109 

railed  on  him,  wagging  their  heads,  and  saying, 
Thou  that  destroyest  the  temple  and  buildest  it 
in  three  days,  save  thyself;  if  thou  art  the  Son 
of  God,  come  down  from  the  cross.  In  like  man- 
ner also  the  chief  priests,  mocking  him,  with  the 
scribes  and  elders,  said,  He  saved  others,  him- 
self he  cannot  save.  He  is  the  King  of  Israel; 
let  him  now  come  down  from  the  cross,  and 
we  will  believe  on  him.  He  trusteth  on  God; 
let  him  deliver  him  now,  if  he  desireth  him ;  for 
he  said,  I  am  the  Son  of  God.  And  the  robbers 
also  that  were  crucified  with  him  cast  upon  him 
the  same  reproach. 
153.  And  when  the  sixth  hour  was  come,  there 

was  darkness  over  the  whole  land  until  the 
ninth  hour.  And  at  the  ninth  hour  Jesus  cried 
with  a  loud  voice,  Eloi,  Eloi,  Lama  sabachthanif 
which  is,  being  interpreted.  My  God,  my  God, 
why  hast  thou  forsaken  me  1  And  some  of  them 
that  stood  by,  when  they  heard  it,  said,  Behold, 
he  calleth  Elijah.  And  one  ran,  and  filling  a 
sponge  full  of  sour  wine,  put  it  on  a  reed,  and 
gave  him  to  drink,  saying.  Let  be;  let  us  see 
whether  Elijah  cometh  to  take  him  down.  But 
Jesus  uttered  a  loud  cry,  and  gave  up  the  ghost. 

And  when  the  centurion  which  stood  by  over 
against  him  saw  that  he  so  gave  up  the  ghost, 
he  said.  Truly  this  man  was  a  son  of  God.  And 
there  were  also  women  beholding  from  afar: 
among  whom  were  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less  and  of  Joses,  and 
Salome ;  who,  when  he  was  in  Galilee,  followed 


no  THE  GOSPEL  OF  JESUS 

him,  and  ministered  unto  him ;  and  many  other 
women  which  came  up  with  him  unto  Jerusalem. 

154.  And  it  now  being  evening,  because  it  was 
the  Preparation,  that  is,  the  day  before  the 

Sabbath,  there  came  Joseph  of  Arimathea,  a 
councillor  of  honorable  estate,  who  also  himself 
was  looking  for  the  Kingdom  of  God;  and  he 
took  courage  and  went  in  unto  Pilate  and  asked 
for  the  body  of  Jesus.  And  Pilate  marvelled  if 
he  were  already  dead :  and  calling  unto  him  the 
centurion,  he  asked  him  whether  he  had  been 
any  while  dead.  And  when  he  learned  it  of  the 
centurion,  he  granted  the  corpse  to  Joseph. 
And  he  bought  a  linen  cloth,  and  taking  him 
down,  wound  him  in  the  linen  cloth,  and  laid  him 
in  a  tomb  which  had  been  hewn  out  of  a  rock; 
and  he  rolled  a  stone  against  the  door  of  the 
tomb.  And  Mary  Magdalene  and  Mary  the 
mother  of  Joses  beheld  where  he  was  laid. 

155.  Now  after  that  Jesus  had  been  put  to  death 
the   eleven   disciples   returned  into   Galilee. 

And  it  came  to  pass  there  that  he  appeared  unto 
Simon  Peter;  then  to  the  Eleven.  Then  he 
appeared  to  above  five  hundred  brethren  at 
once ;  then  he  appeared  to  James ;  then  to  all  the 
apostles;  and  last  of  all  he  appeared  to  Paul 
also.  And  these  went  forth  everyv^^here,  and 
taught  the  people,  and  proclaimed  in  Jesus  the 
resurrection  from  the  dead. 


APPENDIX 
THE  BIRTH  OF  JOHN  THE  BAPTIST 

There  was  in  the  days  of  Herod,  king  of 
Judaea,  a  certain  priest  named  Zacharias,  of  the 
course  of  Abijah;  and  he  had  a  wife  of  the 
daughters  of  Aaron,  and  her  name  was  Elisa- 
beth. And  they  were  both  righteous  before  God, 
walking  in  all  the  commandments  and  ordi- 
nances of  the  Lord  blameless.  And  they  had  no 
child,  because  that  Elisabeth  was  barren,  and 
they  both  were  now  advanced  in  years. 

Now  it  came  to  pass,  while  Zacharias  exe- 
cuted the  priest's  office  before  God  in  the  order 
of  his  course,  according  to  the  custom  of  the 
priest's  office,  his  lot  was  to  enter  into  the  sanc- 
tuary of  the  Lord  and  burn  incense.  And  the 
whole  multitude  of  the  people  were  praying 
without  at  the  hour  of  incense.  And  there  ap- 
peared unto  him  an  angel  of  the  Lord  standing 
on  the  right  side  of  the  altar  of  incense.  And 
Zacharias  was  troubled  when  he  saw  him,  and 
fear  fell  upon  him.  But  the  angel  said  unto 
him,  Fear  not,  Zacharias ;  because  thy  supplica- 
tion is  heard,  and  thy  wife  Elisabeth  shall  bear 
thee  a  son,  and  thou  shalt  call  his  name  John. 

And  thou  shalt  have  joy  and  gladness;   and 

111 


112  THE  GOSPEL  OF  JESUS 

many  shall  rejoice  at  his  birth.  For  he  shall  be 
great  in  the  sight  of  the  Lord,  and  he  shall 
drink  no  wine  nor  strong  drink;  and  he  shall 
be  filled  with  the  Holy  Spirit  even  from  his 
mother's  womb.  And  many  of  the  children  of 
Israel  shall  he  turn  unto  the  Lord  their  God. 
And  he  shall  go  before  his  face  in  the  spirit 
and  power  of  Elijah,  to  turn  the  hearts  of  the 
fathers  to  the  children,  and  the  disobedient  to 
walk  in  the  wisdom  of  the  just ;  to  make  ready 
for  the  Lord  a  people  prepared  for  him.  And 
Zacharias  said  unto  the  angel,  Whereby  shall  I 
know  this?  for  I  am  an  old  man,  and  my  wife 
advanced  in  years.  And  the  angel  answering 
said  unto  him,  I  am  Gabriel,  that  stand  in  the 
presence  of  God ;  and  I  was  sent  to  speak  unto 
thee,  and  to  bring  thee  these  good  tidings.  And 
behold,  thou  shalt  be  silent  and  not  able  to  speak, 
until  the  day  that  these  things  shall  come  to  pass, 
because  thou  believedst  not  my  words,  which 
shall  be  fulfilled  in  their  season.  And  the  people 
were  waiting  for  Zacharias,  and  they  marvelled 
while  he  tarried  in  the  sanctuary.  And  when 
he  came  out,  he  could  not  speak  unto  them ;  and 
they  perceived  that  he  had  seen  a  vision  in  the 
sanctuary ;  and  he  continued  making  signs  unto 
them,  and  remained  dumb.  And  it  came  to  pass, 
when  the  days  of  his  ministration  were  fulfilled, 
he  departed  unto  his  house. 

And  after  these  days,  Elisabeth  his  wife  con- 
ceived ;  and  she  hid  herself  five  months,  saying. 
Thus  hath  the  Lord  done  unto  me  in  the  days 


APPENDIX  113 

wherein  he  looked  upon  me,  to  take  away  my  re- 
proach among  men. 

Now,  when  Elisabeth's  time  was  fulfilled  that 
she  should  be  delivered,  she  brought  forth  a 
son.  And  her  neighbors  and  her  kinsfolk  heard 
that  the  Lord  had  magnified  his  mercy  towards 
her;  and  they  rejoiced  with  her.  And  it  came 
to  pass  on  the  eighth  day,  that  they  came  to 
circumcise  the  child;  and  they  would  have  called 
him  Zacharias,  after  the  name  of  his  father. 
And  his  mother  answered  and  said,  Not  so ;  but 
he  shall  be  called  John.  And  they  said  unto  her. 
There  is  none  of  thy  kindred  that  is  called  by 
this  name.  And  they  made  signs  to  his  father, 
what  he  would  have  him  called.  And  he  asked 
for  a  writing  tablet,  and  wrote,  saying.  His  name 
is  John.  And  they  marvelled  all.  And  Zach- 
arias' mouth  was  opened  immediately,  and  his 
tongue  loosed,  and  he  spake,  blessing  God.  And 
fear  came  on  all  that  dwelt  round  about  them ; 
and  all  these  sayings  were  noised  abroad 
throughout  all  the  hill  country  of  Juda:'a.  And 
all  that  heard  them  laid  them  up  in  their  hearts, 
saying,  What  then  shall  this  child  be?  For  the 
hand  of  the  Lord  was  with  him. 

And  his  father  Zacharias  was  filled  wnth  the 
Holy  Spirit,  and  prophesied,  saying. 

Blessed  be  the  Lord,  the  God  of  Israel ; 

For  he  hath  visited  and  wrought  redemption  for  his 
people, 

And  hath  raised  up  a  horn  of  salvation  for  us 

In  the  house  of  his  servant  David 


114  THE  GOSPEL  OF  JESUS 

(As  he  spake  by  the  mouth  of  his  holy  prophets  which 

have  been  since  the  world  began), 
Salvation  from  our  enemies,  and  from  the  hand  of  all 

that  hate  us; 
To  show  mercy  towards  our  fathers, 
And  to  remember  his  holy  covenant ; 
The  oath  which  he  sware  unto  Abraham  our  father, 
To  grant  unto  us  that  we  being  delivered  out  of  the  hand 

of  our  enemies 
Should  serve  him  without  fear, 

In  holiness  and  righteousness  before  him  all  our  days. 
Yea  and  thou,  child,  shalt  be  called  the  prophet  of  the 

Most  High ; 
For  thou  shalt  go  before  the  face  of  the  Lord  to  make 

ready  his  ways; 
To  give  knowledge  of  salvation  unto  his  people 
In  the  remission  of  their  sins, 
Because  of  the  tender  mercy  of  our  God, 
Whereby  the  dayspring  from  on  high  shall  visit  us, 
To  shine  upon  them  that  sit  in  darkness  and  the  shadow 

of  death; 
To  guide  our  feet  into  the  way  of  peace. 

And  the  child  grew,  and  waxed  strong  in 
spirit ,  and  was  in  the  deserts  till  the  day  of  his 
shewing  unto  Israel. 

LUKE'S  STORY  OF  THE  BIRTH  AND  YOUTH  OF 
JESUS 

Now  in  the  sixth  month  after  Elisabeth  con- 
ceived the  angel  Gabriel  was  sent  from  God  unto 
a  city  of  Galilee,  named  Nazareth,  to  a  virgin 
betrothed  to  a  man  whose  name  was  Joseph,  of 
the  house  of  David;  and  the  virgin's  name  was 
Mary.    And  he  came  in  unto  her,  and  said,  Hail, 


APPENDIX  115 

thou  that  art  highly  favoured,  the  Lord  is  with 
thee.  But  she  was  greatly  troubled  at  the  say- 
ing, and  cast  in  her  mind  what  manner  of  salu- 
tation this  might  be.  And  the  angel  said  unto 
her.  Fear  not,  Mary:  for  thou  hast  found  favor 
with  God.  For  behold,  thou  shalt  conceive  in 
thy  womb,  and  bring  forth  a  son,  and  shalt  call 
his  name  Jesus.  He  shall  be  great,  and  shall  be 
called  the  Son  of  the  Most  High;  and  the  Lord 
God  shall  give  unto  him  the  throne  of  his  father 
David;  and  he  shall  reign  over  the  house  of 
Jacob  for  ever;  and  of  his  kingdom  there  shall 
be  no  end.  And  behold,  Elisabeth,  thy  kins- 
woman, she  also  hath  conceived  a  son  in  her  old 
age;  and  this  is  the  sixth  month  with  her  that 
was  called  barren.  For  no  word  from  God  shall 
be  void  of  power.  And  Mary  said.  Behold,  the 
handmaid  of  the  Lord;  be  it  unto  me  according 
to  thy  word.  And  the  angel  departed  from  her. 
And  Mary  rose  in  these  days  and  went  into  the 
hill  country  with  haste,  into  the  land  of  Judaea; 
and  she  entered  into  the  house  of  Zacharias  and 
saluted  Elisabeth.  And  it  came  to  pass,  when 
Elisabeth  heard  the  salutation  of  Mary,  the  babe 
leaped  in  her  womb;  and  Elisabeth  was  filled 
with  the  Holy  Spirit,  and  she  lifted  up  her  voice 
with  a  loud  cry,  and  said.  Blessed  art  thou 
among  women,  and  blessed  is  the  fruit  of  thy 
womb.  And  whence  is  this  to  me,  that  the 
mother  of  my  Lord  should  come  to  me?  For 
behold,  when  the  voice  of  thy  salutation  came 
into  mine  ears,  the  babe  leaped  in  my  womb  for 


116  THE  GOSPEL  OF  JESUS 

joy.    And  blessed  is  she  that  believed;  for  there 
shall  be  a  fulfillment  of  the  things  which  have 
been  spoken  to  her  from  the  Lord. 
And  she  said, 

My  soul  doth  magnify  the  Lord, 

And  my  spirit  hath  rejoiced  in  God  my  Saviour. 

For  he  hath  looked  upon  the  low  estate  of  his  hand- 
maiden ; 

For  behold,  from  henceforth  all  generations  shall  call  me 
blessed. 

For  he  that  is  mighty  hath  done  to  me  great  things; 

And  holy  is  his  name. 

And  his  mercy  is  unto  generations  and  generations 

Of  them  that  fear  him. 

He  hath  shewed  strength  with  his  arm; 

He  hath  scattered  the  proud  in  the  imagination  of  their 
heart. 

He  hath  put  down  princes  from  their  thrones, 

And  hath  exalted  them  of  low  degree. 

The  hungry  he  hath  filled  with  good  things; 

And  the  rich  he  hath  sent  empty  away. 

He  hath  given  help  to  Israel  his  servant, 

That  he  might  remember  mercy 

(As  he  spake  unto  our  fathers) 

Toward  Abraham  and  his  seed  for  ever. 

And  Mary  abode  with  her  about  three  months, 
and  returned  unto  her  house. 

Now  it  came  to  pass  in  those  days,  there  went 
out  a  decree  from  Caesar  Augustus,  that  all  the 
world  should  be  enrolled.  This  was  the  first 
enrolment  made  when  Quirinius  was  governor 
of  Syria.  And  all  went  to  enrol  themselves, 
every  one  to  his  own  city.     And  Joseph  also 


APPENDIX  117 

went  up  from  Galilee,  out  of  the  city  of  Naza- 
reth, into  Judaea,  to  the  city  of  David,  which  is 
called  Bethlehem,  because  he  was  of  the  house 
and  family  of  David;  to  enrol  himself  with 
Mary,  his  wife,  being  great  with  child.  And  it 
came  to  pass,  while  they  were  there,  the  days 
were  fulfilled  that  she  should  be  delivered.  And 
she  brought  forth  her  first-born  son;  and  she 
wrapped  him  in  swaddling  clothes,  and  laid  him 
in  a  manger,  because  there  was  no  room  for  them 
in  the  inn. 

And  there  were  shepherds  in  the  same  country 
abiding  in  the  field,  and  keeping  watch  by  night 
over  their  flock.  And  an  angel  of  the  Lord 
stood  by  them,  and  the  glory  of  the  Lord  shone 
round  about  them;  and  they  were  sore  afraid. 
And  the  angel  said  unto  them.  Be  not  afraid; 
for  behold,  I  bring  you  good  tidings  of  great  joy 
which  shall  be  to  all  the  people;  for  there  is 
born  to  you  this  day  in  the  city  of  David,  a 
Savior,  which  is  the  Lord's  Anointed.  And  this 
is  the  sign  unto  you:  ye  shall  find  a  babe 
wrapped  in  swaddling  clothes,  and  lying  in  a 
manger.  And  suddenly  there  was  with  the 
angel  a  multitude  of  the  heavenly  host  praising 
God,  and  saying, 

Glory  to  God  in  the  highest, 

And  on  earth  peace  among  men  in  whom  he  is  well  pleased. 

And  it  came  to  pass,  when  the  angels  went 
away  from  them  into  heaven,  the  shepherds  said 
one  to  another,  Let  us  now  go  even  unto  Beth- 


118  THE  GOSPEL  OF  JESUS 

lehem,  and  see  this  thing  that  is  come  to  pass, 
which  the  Lord  hath  made  known  unto  us.  And 
they  came  with  haste,  and  found  both  Mary  and 
Joseph,  and  the  babe  lying  in  the  manger.  And 
when  they  saw  it,  they  made  known  concerning 
the  saying  which  was  spoken  to  them  about 
this  child.  And  all  that  heard  it  wondered  at 
the  things  which  were  spoken  unto  them  by  the 
shepherds.  But  Mary  kept  all  these  things, 
pondering  them  in  her  heart.  And  the  shep- 
herds returned,  glorifying  and  praising  God  for 
all  the  things  that  they  had  heard  and  seen,  even 
as  it  was  spoken  unto  them. 

And  when  eight  days  were  fulfilled  for  cir- 
cumcising him,  his  name  was  called  Jesus, 
which  was  so  called  by  the  angel  before  he  was 
conceived  in  the  womb. 

And  when  the  days  of  their  purification  ac- 
cording to  the  law  of  Moses  were  fulfilled,  they 
brought  him  up  to  Jerusalem  to  present  him  to 
the  Lord  (as  it  is  written  in  the  law  of  the  Lord, 
Every  male  that  openeth  the  womb  shall  be 
called  holy  to  the  Lord),  and  to  offer  a  sacrifice 
according  to  that  which  is  said  in  the  law  of  the 
Lord,  A  pair  of  turtledoves,  or  two  young 
pigeons.  And  behold,  there  was  a  man  in  Jeru- 
salem, whose  name  was  Simeon;  and  this  man 
was  righteous  and  devout,  looking  for  the  con- 
solation of  Israel;  and  the  Holy  Spirit  was 
upon  him.  And  it  had  been  revealed  unto  him 
by  the  Holy  Spirit,  that  he  should  not  see  death, 
before  he  had  seen  the  Lord's  Anointed.    And 


APPENDIX  119 

he  came  in  the  Spirit  into  the  temple ;  and  when 
the  parents  brought  in  the  child  Jesus,  that  they 
might  do  concerning  him  after  the  custom  of  the 
law,  then  he  received  him  into  his  arms,  and 
blessed  God,  and  said, 

Now  let  test  thou  thy  servant  depart,  0  Lord, 

According  to  thy  word,  in  peace; 

For  mine  eyes  have  seen  thy  salvation, 

Which  thou  hast  prepared  before  the  face  of  all  peoples; 

A  light  for  revelation  to  the  Gentiles, 

And  the  glory  of  thy  people  Israel. 

And  his  father  and  his  mother  were  marvel- 
ling at  the  things  which  were  spoken  concerning 
him;  and  Simeon  blessed  them,  and  said  unto 
Mary  his  mother,  Behold,  this  child  is  set  for 
the  falling  and  rising  up  of  many  in  Israel ;  and 
for  a  sign  which  is  spoken  against;  yea,  and 
a  sword  shall  pierce  through  thine  own  soul; 
that  thoughts  out  of  many  hearts  may  be  re- 
vealed. 

And  there  was  one  Anna,  a  prophetess,  the 
daughter  of  Phanuel,  of  the  tribe  of  Asher  (she 
was  of  a  great  age,  ha^dng  lived  with  a  husband 
seven  years  from  her  virginity,  and  she  had  been 
a  widow  even  for  fourscore  and  four  years), 
which  departed  not  from  the  temple,  worship- 
ping with  fastings  and  supplications  night  and 
day.  And  coming  up  at  that  very  hour  she  gave 
thanks  unto  God,  and  spake  of  him  to  all  them 
that  were  looking  for  the  redemption  of  Jeru- 
salem. And  when  they  had  accomplished  all 
things  that  were  according  to  the  law  of  the 


120  THE  GOSPEL  OF  JESUS 

Lord,  they  returned  into  Galilee,  to  their  own 
city  Nazareth. 

And  the  child  grew,  and  waxed  strong,  filled 
with  wisdom;  and  the  grace  of  God  was  upon 
him. 

And  his  parents  went  every  year  to  Jeru- 
salem at  the  feast  of  the  Passover.  And  when 
he  was  twelve  years  old,  they  went  up  after  the 
custom  of  the  feast;  and  when  they  had  ful- 
filled the  days,  as  they  were  returning,  the  boy 
Jesus  tarried  behind  in  Jerusalem.  And  his 
parents  knew  it  not;  but  supposing  him  to  be 
in  the  company,  they  went  a  day's  journey;  and 
they  sought  for  him  among  their  kinsfolk  and 
acquaintance;  and  when  they  found  him  not, 
they  returned  to  Jerusalem,  seeking  for  him. 
And  it  came  to  pass,  after  three  days  they 
found  him  in  the  temple,  sitting  in  the  midst  of 
the  doctors,  both  hearing  them,  and  asking  them 
questions ;  and  all  that  heard  him  w^ere  amazed 
at  his  understanding  and  his  answers.  And 
when  they  saw  him,  they  were  astonished;  and 
his  mother  said  unto  him.  Son,  why  hast  thou 
thus  dealt  with  us?  behold,  thy  father  and  I 
sought  thee  sorrowing.  And  he  said  unto  them, 
How  is  it  that  ye  sought  me  ?  Knew  ye  not  that 
I  must  be  in  my  Father's  house?  And  they 
understood  not  the  saying  which  he  spake  unto 
them.  And  he  went  down  with  them,  and  came 
to  Nazareth;  and  he  was  subject  unto  them; 
and  his  mother  kept  all  these  things  in  her 
heart, 


APPENDIX  121 

And  Jesus  advanced  in  wisdom  and  stature, 
and  in  favour  with  God  and  men. 

MATTHEW'S  STORY  OF  JESUS'  BIRTH  AND 
INFANCY 

Now  the  birth  of  Jesus,  the  Messiah,  was  on 
this  wise.     When  his  mother  Mary  had  been  be- 
trothed to  Joseph,  before  tliey  came  together 
she  was  found  with  child  of  the  Holy  Spirit. 
And  Joseph,  her  husband,  being  a  righteous 
man,  and  not  willing  to  make  her  a  pubHc  ex- 
ample, was  minded  to  put  her  away  privily. 
But  while  he  thought  on  these  things,  behold* 
an  angel  of  the  Lord  appeared  unto  him  in  a 
dream,  saying,  Joseph,  thou  son  of  David,  fear 
not  to  take  unto  thee  Mary  as  thy  wife;  for 
that  which  is  conceived  in  her  is  of  the  Holy 
Spirit.    And  she  shall  bring  forth  a  son;  and 
thou  shall  call  his  name  Jesus;  for  it  is  he 
that  shall  save  his  people  from  their  sins.    Now 
all  this  is  come  to  pass,  that  it  might  be  ful- 
filled which  was  spoken  by  the  Lord  through 
the  prophet,  saying. 

Behold,  the  virgin  shall  be  with  child,  and  shall  bring  forth 
a  son, 

And  they  shall  call  his  name  Immanuel; 
which  is,  being  interpreted,  God  with  us.  And 
Joseph  arose  from  his  sleep,  and  did  as  the 
angel  of  the  Lord  commanded  him,  and  took 
her  unto  him  as  his  wife;  and  knew  her  not  till 
she  had  brought  forth  a  son:  and  he  called  his 
name  Jesus. 


122  THE  GOSPEL  OF  JESUS 

Now  after  Jesus  was  born  in  Bethlehem  of 
Judaea  in  the  days  of  Herod  the  king,  behold, 
wise  men  from  the  east  came  to  Jerusalem,  say- 
ing, Where  is  he  that  is  born  King  of  the  Jews  ? 
for  we  saw  his  star  in  the  east,  and  are  come 
to  worship  him.  And  when  Herod  the  king 
heard  it,  he  was  troubled,  and  all  Jerusalem  with 
him.  And  gathering  together  all  the  chief 
priests  and  scribes  of  the  people,  he  inquired  of 
them  where  the  Messiah  should  be  born.  And 
they  said  unto  him.  In  Bethlehem  of  Judaea: 
for  thus  it  is  written  by  the  prophet, 

And  thou  Bethlehem,  land  of  Judah, 
Art  in  no  wise  least  among  the  princes  of  Judah; 
For  out  of  thee  shall  come  forth  a  governor, 
Which  shall  be  shepherd  of  my  people  Israel. 

Then  Herod  privily  called  the  wise  men,  and 
learned  of  them  carefully  what  time  the  star 
appeared.  And  he  sent  them  to  Bethlehem,  and 
said,  Go  and  search  out  carefully  concerning 
the  young  child;  and  when  ye  have  found  him, 
bring  me  word,  that  I  also  may  come  and  wor- 
ship him.  And  they,  having  heard  the  king, 
went  their  way ;  and  lo,  the  star,  which  they  saw 
in  the  east,  went  before  them,  till  it  came  and 
stood  over  where  the  young  child  was.  And 
when  they  saw  the  star,  they  rejoiced  with  ex- 
ceeding great  joy.  And  they  came  into  the 
house  and  saw  the  young  child  and  Mary  his 
mother;  and  they  fell  down  and  worshipped 
him;  and  opening  their  treasures  they  offered 
unto   him   gifts,   gold   and   frankincense   and 


APPENDIX  123 

myrrh.  And  being  warned  of  God  in  a  dream 
that  they  should  not  return  to  Herod,  they  de- 
parted into  their  own  country  by  another  way. 

Now  when  they  were  dei^arted,  behold,  an 
angel  of  the  Lord  appeared  to  Joseph  in  a 
dream,  saying,  Arise  and  take  the  young  child 
and  his  mother,  and  flee  into  Egypt,  and  be  thou 
there  until  I  tell  thee;  for  Herod  will  seek  the. 
young  child  to  destroy  him.  And  he  arose  and 
took  the  young  child  and  his  mother  by  night, 
and  departed  into  Egypt;  and  was  there  until 
the  death  of  Herod;  that  it  might  be  fulfilled 
which  was  spoken  by  the  Lord  through  the 
prophet,  saying, 

Out  of  Egypt  did  I  call  my  son. 
Then  Herod,  when  he  saw  that  he  was  mocked  of 
the  wise  men,  was  exceeding  wroth,  and  sent 
forth,  and  slew  all  the  male  children  that  were  in 
Bethlehem,  and  in  all  the  borders  thereof,  froin 
two  years  old  and  under,  according  to  the  time 
which  he  had  carefully  learned  of  the  wise  men. 
Then  was  fulfilled  that  which  was  spoken  by 
Jeremiah  the  prophet,  saying, 

A  voice  was  heard  in  Ramah, 

Weeping  and  great  mourning, 

Rachel  weeping  for  her  children ; 

And  she  would  not  be  comforted,  because  they  are  not. 

But  when  Herod  was  dead,  behold,  an  angel 
of  the  Lord  appeared  in  a  dream  to  Joseph  in 
Egypt,  saying,  Arise  and  take  the  young  child 
and  his  mother,  and  go  into  the  land  of  Israel ; 
for  they  are  dead  that  sought  the  young  child 's 


124  THE  GOSPEL  OF  JESUS 

life.  And  he  arose  and  took  the  young  child  and 
his  mother,  and  came  into  the  land  of  Israel. 
But  when  he  heard  that  Archelaus  was  reigning 
over  Judapa  in  the  place  of  his  father  Herod,  he 
was  afraid  to  go  thither ;  and  being  warned  of 
God  in  a  dream,  he  withdrew  into  the  parts  of 
Galilee,  and  came  and  dwelt  in  a  city  called 
Nazareth;  that  it  might  be  fulfilled  which  was 
spoken  by  the  prophets,  that  he  should  be  called 
a  Nazarene. 

THE  WALKING  ON  THE  SEA 

Now  it  came  to  pass  that  Jesus  and  his  dis- 
ciples had  gone  away  in  the  boat  unto  the  other 
side  of  the  sea ;  and  great  multitudes  came  unto 
him  there,  and  he  taught  them.  And  as  the 
day  declined,  he  constrained  the  disciples  to  en- 
ter into  the  boat,  and  to  go  before  him  unto  the 
other  side,  till  he  should  send  the  multitudes 
away.  And  after  he  had  sent  the  multitudes 
away,  he  went  up  into  the  mountain  apart  to 
pray;  and  when  even  was  come,  he  was  there 
alone.  But  the  boat  was  now  in  the  midst  of  the 
sea,  distressed  by  the  waves ;  for  the  wind  was 
contrary.  And  in  the  fourth  watch  of  the  night, 
Jesus  came  unto  them,  walking  upon  the  sea. 
And  when  the  disciples  saw  him  walking  on  the 
sea,  they  were  troubled,  saying.  It  is  an  appari- 
tion ;  and  they  cried  out  for  fear.  But  straight- 
way Jesus  spoke  unto  them,  saying.  Be  of  good 
cheer;  it  is  I;  be  not  afraid.  And  Peter  an- 
swered him  and  said.  Master,  if  it  be  thou,  bid 


APPENDIX  125 

me  come  unto  thee  upon  the  waters.  And  he 
said,  Come.  And  Peter  went  down  from  the 
boat,  and  began  to  walk  upon  tlie  waters,  to  come 
to  Jesus.  But  when  he  saw  the  wind,  he  was 
afraid ;  and  beginning  to  sink,  he  cried  out,  say- 
ing. Master,  save  me.  And  immediately  Jesus 
stretched  forth  his  hand,  and  took  hold  of  him, 
and  said  unto  him,  0  thou  of  little  faith,  where- 
fore didst  thou  doubt?  And  when  they  had 
gone  up  into  the  boat,  the  wind  ceased.  And 
they  that  were  in  the  boat  fell  on  their  knees  be- 
fore him,  saying.  Of  a  truth  thou  art  the  Son  of 
God. 

THE  MIRACULOUS  FEEDING  OF  THE  FOUR 
THOUSAND 

And  on  a  day,  when  there  was  gathered  unto 
Jesus  in  a  desert  place  a  great  multitude,  and 
they  had  nothing  to  eat,  he  called  unto  him  his 
disciples,  and  said  unto  them,  I  have  compassion 
on  the  multitude,  because  they  continue  with  me 
now  three  days,  and  have  nothing  to  eat ;  if  I 
send  them  away  fasting  to  their  homes,  they  will 
faint  on  the  way;  and  some  of  them  are  come 
from  afar.  And  his  disciples  answered  him. 
Whence  shall  one  be  able  to  feed  these  men  with 
bread  here  in  a  desert  place?  And  he  asked 
them,  How  many  loaves  have  ye?  And  they 
said,  Seven.  And  he  commanded  the  multitude 
to  sit  down  on  the  ground ;  and  he  took  the  seven 
loaves,  and  having  given  thanks,  he  brake,  and 
gave  to  his  disciples,  to  set  before  them;  and 


126  THE  GOSPEL  OF  JESUS 

they  set  them  before  the  multitude.  And  they 
had  a  few  small  fishes ;  and  having  blessed  them, 
he  commanded  to  set  these  also  before  them. 
And  they  did  eat,  and  were  filled ;  and  they  took 
ujD,  of  broken  pieces  that  remained  over,  seven 
baskets.  And  they  that  did  eat  were  four  thou- 
sand men,  besides  women  and  children.  And  he 
sent  away  the  multitudes,  and  entered  into  the 
boat,  and  came  unto  the  other  side. 

THE  TRANSFIGURATION 

And  it  came  to  pass  that  Jesus  took  with  him 
Peter  and  James  and  John,  and  brought  them 
up  into  a  high  mountain  apart  by  themselves: 
and  he  was  transfigured  before  them.  And  his 
face  did  shine  as  the  sun ;  and  his  garments  be- 
came glistening  as  the  light ;  exceeding  white,  so 
as  no  fuller  on  earth  could  whiten  them.  And 
there  appeared  unto  them  Elijah  with  Moses; 
and  they  were  talking  with  Jesus.  And  Peter 
answered  and  said  to  Jesus,  Eabbi,  it  is  good  for 
us  to  be  here ;  let  us  make  three  tabernacles ;  one 
for  thee,  and  one  for  Moses,  and  one  for  Elijah. 
For  he  knew  not  what  he  would  say,  for  they 
were  sore  afraid.  And  there  came  a  cloud  over- 
shadowing them ;  and  there  came  a  voice  out  of 
the  cloud,  This  is  my  beloved  Son ;  hear  ye  him. 
And  when  the  disciples  heard  it,  they  fell  on 
their  faces  and  were  sore  afraid.  And  Jesus 
came  and  touched  them  and  said.  Arise,  and  be 
not  afraid.  And  lifting  up  their  eyes,  they  saw 
no  one,  save  Jesus  only. 


APPENDIX  127 

MARK'S  RESURRECTION  STORY 

Now  when  Joseph  placed  Jesus  in  the  tomb, 
certain  of  the  women  beheld  where  he  was  laid. 
And  when  the  Sabbath  was  past,  Mary  Magda- 
lene, and  Mary  the  mother  of  James  and  Salome 
bought  spices,  that  they  might  come  and  anoint 
him.  And  very  early  on  the  first  day  of  the 
week,  they  came  to  the  tomb  at  the  rising  of  the 
sun.  And  they  were  saying  among  themselves. 
Who  shall  roll  us  away  the  stone  from  the  door 
of  the  tomb!  for  it  was  exceeding  great.  And 
looking  up,  they  saw  that  the  stone  was  rolled 
back.  And  entering  into  the  tomb,  they  saw  a 
young  man  sitting  on  the  right  side,  arrayed  in 
a  white  robe ;  and  they  were  amazed.  And  he 
said  unto  them,  Be  not  amazed;  ye  seek  Jesus, 
the  Nazarene,  who  was  crucified;  he  is  risen;  he 
is  not  here;  behold  the  place  where  they  laid 
him!  But  go,  tell  his  disciples  and  Peter,  He 
goeth  before  you  into  Galilee ;  there  shall  ye  see 
him,  as  he  said  unto  you.  And  they  went  out, 
and  fled  from  the  tomb ;  for  trembling  and  aston- 
ishment had  come  upon  them;  and  they  said 
nothing  to  any  one ;  for  they  were  afraid. 

MATTHEW'S  RESURRECTION  STORY 

Now  on  the  morrow  after  Jesus  was  crucified, 
which  is  the  day  after  the  Preparation,  the  chief 
priests  and  the  Pharisees  gathered  themselves 
together  unto  Pilate,  saying.  Sir,  w^e  remember 
that  the  deceiver  said,  while  he  was  yet  alive, 


128  THE  GOSPEL  OF  JESUS 

After  three  days  I  rise  again.  Command  there- 
fore that  the  sepulchre  be  made  sure  until  the 
third  day,  lest  haply  his  disciples  come  and  steal 
him  away,  and  say  unto  the  people,  He  is  risen 
from  the  dead;  and  the  last  error  will  be  worse 
than  the  first.  Pilate  said  unto  them,  Ye  have 
a  guard ;  go  your  way,  make  it  as  sure  as  ye  can. 
So  they  went,  and  made  the  sepulchre  sure,  seal- 
ing the  stone,  the  guard  being  with  them. 

Now  late  on  the  sabbath  day,  as  it  began  to 
draw  on  toward  the  first  day  of  the  w^eek,  came 
Mary  Magdalene  and  the  other  Mary  to  see  the 
sepulchre.  And  behold  there  was  a  great  earth- 
quake ;  and  an  angel  of  the  Lord  descended  from 
heaven,  and  came  and  rolled  away  the  stone,  and 
sat  upon  it.  His  appearance  was  as  lightning, 
and  his  raiment  white  as  snow;  and  for  fear  of 
him  the  watchers  did  tremble  and  became  as 
dead  men.  And  the  angel  answered  and  said 
unto  the  women,  Fear  not  ye ;  for  I  know  that 
ye  seek  Jesus,  who  was  crucified.  He  is  not 
here;  for  he  is  risen,  even  as  he  said.  Come, 
see  the  place  where  the  Master  lay.  And  go 
quickly,  and  tell  his  disciples.  He  is  risen  from 
the  dead ;  and  lo,  he  goeth  before  you  into  Gali- 
lee ;  there  shall  ye  see  him ;  lo,  I  have  told  you. 
And  they  departed  quickly  from  the  tomb  with 
fear  and  great  joy,  and  ran  to  bring  his  disciples 
word. 

Now  while  they  were  going,  behold,  some  of 
the  guard  came  into  the  city,  and  told  unto  the 
chief  priests  all  the  things  that  were  come  to 


APPENDIX  129 

pass.  And  when  they  were  assembled  with  the 
elders,  and  had  taken  counsel,  they  gave  large 
money  unto  the  soldiers,  saying,  Say  ye,  His 
disciples  came  by  night  and  stole  him  away 
while  we  slept.  And  if  this  come  to  the  gov- 
ernor's ears,  we  will  persuade  him,  and  secure 
you.  So  they  took  the  money,  and  did  as  they 
were  taught ;  and  this  saying  was  spread  abroad 
among  the  Jews,  and  continueth  until  this  day. 
But  the  eleven  disciples  went  into  Galilee,  unto 
the  mountain  where  Jesus  had  appointed  them. 
And  when  they  saw  him,  they  fell  down  before 
him.  And  Jesus  came  to  them  and  spake  unto 
them,  saying.  All  authority  hath  been  given  unto 
me  in  heaven  and  on  earth.  Go  ye  therefore, 
and  make  disciples  of  all  the  nations,  baptizing 
them  in  my  name ;  teaching  them  to  observe  all 
things  whatsoever  I  command  you ;  and  lo,  I  am 
with  you  alway,  even  nnto  the  end  of  the  world. 

LUKE'S  RESURRECTION  STORY 

Now  when  Jesus  was  buried,  the  women 
which  had  come  with  him  out  of  Galilee  followed 
after,  and  beheld  the  tomb,  and  how  his  body 
was  laid.  And  they  returned,  and  prepared 
spices  and  ointments. 

And  on  the  Sabbath  they  rested  according  to 
the  commandment.  But  on  the  first  day  of  the 
week,  at  early  dawn,  they  came  unto  the  tomb, 
bringing  the  spices  which  they  had  prepared. 
And  they  found  the  stone  rolled  away  from  the 
tomb.     And  they  entered  in,  and  found  not  the 


130  THE  GOSPEL  OF  JESUS 

body  of  the  Lord  Jesus.  And  it  came  to  pass, 
while  they  were  perplexed  thereat,  behold,  two 
men  stood  by  them  in  dazzling  apparel ;  and  as 
they  were  affrighted,  and  bowed  down  their 
faces  to  the  earth,  they  said  unto  them.  Why 
seek  ye  the  living  among  the  dead?  He  is  not 
here,  but  is  risen ;  remember  how  he  spake  unto 
you  when  he  was  yet  in  Galilee,  saying  that  the 
Son  of  Man  must  be  delivered  up  into  the  hands 
of  sinful  men,  and  be  crucified,  and  the  third 
day  rise  again.  And  they  remembered  his 
words,  and  returned  from  the  tomb,  and  told  all 
these  things  to  the  Eleven,  and  to  all  the  rest. 
Now  they  were  Mary  Magdalene,  and  Joanna, 
and  Mary  the  mother  of  James,  and  the  other 
women  with  them  who  told  these  things  unto  the 
disciples.  And  these  words  appeared  in  their 
sight  as  idle  talk ;  and  they  disbelieved  them. 

And  behold,  two  of  them  were  going  that  very 
day  to  a  village  named  Emmaus,  which  was 
threescore  furlongs  from  Jerusalem.  And  they 
communed  with  each  other  of  all  these  things 
which  had  happened.  And  it  came  to  pass, 
while  they  communed  and  questioned  together, 
that  Jesus  himself  drew  near,  and  went  with 
them.  But  their  eyes  were  holden  that  they 
should  not  know  him.  And  he  said  unto  them. 
What  communications  are  these  that  ye  have 
one  with  another,  as  ye  walk?  And  they  stood 
still,  looking  sad.  And  one  of  them,  named 
Cleopas,  answering  said  unto  him.  Dost  thou 
alone  sojourn  in  Jerusalem  and  not  know  the 


APPENDIX  131 

things  which  are  come  to  pass  there  in  these 
days?  And  he  said  unto  them,  What  things'? 
And  they  said  unto  him,  The  things  concerning 
Jesus  of  Nazaretli,  which  was  a  prophet  mighty 
in  deed  and  word  before  God  and  all  the  people ; 
and  how  the  chief  priests  and  our  rulers  de- 
livered him  up  to  be  condemned  to  death,  and 
crucified  him.  But  we  hoped  that  it  was  he 
which  should  redeem  Israel.  Yea,  and  besides 
all  this,  it  is  now  the  third  day  since  these  things 
came  to  pass.  Moreover  certain  women  of  our 
company  amazed  us,  having  been  early  at  the 
tomb;  and  when  they  found  not  his  body,  they 
came,  saying  that  they  had  seen  a  vision  of 
angels,  which  said  that  he  was  alive.  And  cer- 
tain of  them  that  were  with  us  went  to  the  tomb, 
and  found  it  even  so  as  the  women  had  said ;  but 
him  they  saw  not.  And  he  said  unto  them,  0 
foolish  men,  and  slow  of  heart  to  believe  in  all 
that  the  prophets  have  spoken!  Behooved  it 
not  the  Messiah  to  suffer  these  things,  and  to 
enter  into  his  glory?  And  beginning  from 
Moses  and  from  all  the  prophets,  he  interpreted 
to  them  in  all  the  Scriptures  the  things  concern- 
ing himself.  And  they  drew  nigh  unto  the  vil- 
lage whither  they  were  going;  and  he  made  as 
though  he  would  go  further.  And  they  con- 
strained him,  saying.  Abide  with  us;  for  it  is 
toward  evening,  and  the  day  is  now  far  spent. 
And  he  went  in  to  abide  with  them.  And  it  came 
to  pass,  when  he  had  sat  down  with  them  to  meat, 
he  took  the  bread,  and  blessed  it,  and  brake,  and 


132  THE  GOSPEL  OF  JESUS 

gave  to  them.  And  their  eyes  were  opened,  and 
they  knew  him;  and  he  vanished  out  of  their 
sight.  And  they  said  one  to  another,  Was  not 
our  heart  dull  within  us,  while  he  spake  to  us 
in  the  way,  while  he  opened  to  us  the  scriptures  I 
And  they  rose  up  that  very  hour,  and  returned  to 
Jerusalem,  and  found  the  Eleven  gathered  to- 
gether, and  them  that  were  with  them,  saying, 
The  Master  is  risen  indeed,  and  hath  appeared 
to  Simon.  And  they  rehearsed  the  things  that 
happened  in  the  way,  and  how  he  was  known  of 
them  in  the  breaking  of  the  bread. 

And  as  they  spake  these  things,  he  himself 
stood  in  the  midst  of  them.  But  they  were  terri- 
fied and  affrighted,  and  supposed  that  they  be- 
held a  spirit.  And  he  said  unto  them,  Why  are 
ye  troubled?  and  wherefore  do  reasonings  arise 
in  your  hearts  1  See  my  hands  and  my  feet,  that 
it  is  I  myself ;  handle  me,  and  see ;  for  a  spirit 
hath  not  flesh  and  bones,  as  ye  behold  me  having. 
And  while  they  still  disbelieved  for  joy,  and 
wondered,  he  said  unto  them.  Have  ye  here  any- 
thing to  eat?  And  they  gave  him  a  piece  of 
broiled  fish.  And  he  took  it  and  did  eat  before 
them. 

And  he  said  unto  them,  These  are  my  words 
which  I  spake  unto  you,  while  I  was  yet  with 
you,  how  that  all  things  must  needs  be  fulfilled, 
which  are  written  in  the  law  of  Moses,  and  the 
prophets,  and  the  psalms,  concerning  me.  Then 
opened  he  their  minds,  that  they  might  under- 
stand the  scriptures;  and  he  said  unto  them, 


APPENDIX  133 

Thus  it  is  written,  that  the  Messiah  should  suf- 
fer, and  rise  again  from  the  dead  the  third  day; 
and  that  repentance  and  remission  of  sins  should 
be  preached  in  his  name  unto  all  the  nations, 
beginning  from  Jerusalem.  Ye  are  witnesses  of 
these  things.  And  behold,  I  send  forth  the 
promise  of  my  Father  upon  you ;  but  tarry  ye  in 
the  city,  until  ye  be  clothed  with  power  from 
on  high. 

And  he  led  them  out  until  they  were  over 
against  Bethany ;  and  he  lifted  up  his  hands,  and 
blessed  them.  And  it  came  to  pass,  while  he 
blessed  them,  he  parted  from  them,  and  was 
carried  up  into  heaven.  And  they  fell  on  their 
knees  before  him,  and  returned  to  Jerusalem 
with  great  joy;  and  were  continually  in  the 
temple,  blessing  God. 


NOTES 

CHAPTER  I 

The  Beginning  of  the  Gospel  of  Jesus  the  Messiah 

1.  John  the  Baptist.    Mk.  1  :l-6  =  Mt.  3  :l-6  =  Lk.  3 :1- 
4;  Mt.  3:7-10  =  Lk.  3:7-9. 

In  the  clause  here  used  as  the  chapter-heading,  taken 
from  Mark's  first  verse,  the  words,  "The  Son  of  God"  are 
absent  in  early  manuscripts,  and  are  here  omitted.  The 
quotation  of  Mark's  second  verse  is  from  Malaehi  (3:1), 
not  from  Isaiah,  and  is  probably  not  part  of  Mark's  original 
text;  it  is  passed  over  by  both  Matthew  and  Luke,  and  is 
here  omitted.  The  Isaiah  quotation  is  from  40:3.  The 
original  should  be  rendered,  as  in  the  American  Revision, 
"Prepare  ye  in  the  wilderness  the  way  of  Jehovah,"  but 
Mark,  followed  by  Matthew  and  Luke,  renders  it,  "A  voice 
of  one  crying  in  the  wilderness,"  since  John's  preaching 
occurred  in  the  Wilderness  of  Judaea.  Verses  5  and  6 
of  Luke,  added  by  the  evangelist  himself,  to  continue  the 
quotation  from  Isaiah,  are  here  omitted. 

John  is  a  characteristic  Jewish  prophetic  figure;  his 
dress  is  like  that  of  his  great  prototype,  Elijah  (II  Kings 
1:9).  His  asceticism,  coming  to  sharp  expression  in  his 
food,  helps  in  making  his  impression.  Locusts  were  eaten 
by  Palestinian  peasants;  Lev.  11:21-22  speak  of  them  as 
allowed  by  the  law.  The  wild  honey  is  also  found  in  the 
district  where  John  preached.  He  chooses  the  country 
along  the  Jordan,  that  he  may  baptize  in  the  river.    Bap- 

134 


NOTES  135 

tism  was  used  by  the  Jews  when  receiving  a  Gentile  into 
the  Jewish  fellowship;  it  was  thought  to  cleanse  him  from 
all  that  was  unclean  in  his  old  life.  When  John  de- 
manded repentance  of  supposedly  orthodox  and  pious  Jews, 
and  their  baptism  for  moral  cleansing  and  the  beginning 
of  a  better  life,  it  was  an  innovation  very  unwelcome  to 
the  leaders;  but  the  common  people  accepted  it  with  the 
more  eagerness.  They  were  looked  down  upon  as  godless 
and  hopeless  by  the  Pharisaic  leaders;  John  gave  them  a 
chance  to  clear  themselves  and  start  anew.  The  method  of 
baptism  was  comjolcte  immersion  of  the  body  in  the  river. 
John  is  preachmg  and  baptizing  in  view  of  the  Kingdom 
of  God,  whose  establishment  he  believes  to  be  imminent. 
People  who  accept  his  message,  who  repent,  confess  their 
sins  and  are  baptized,  are  set  apart  as  a  fellowship  of  those 
who  have  prepared  themselves,  and  are  ready  to  enter  in 
as  citizens  of  the  Kingdom  so  soon  as  it  dawns.  John  is 
epoch-making,  because  he  denies  absolutely  that  member- 
ship in  the  chosen  race  will  of  itself  secure  admission  there, 
and  establishes  repentance  and  moral  renewal  as  the  fixed 
requirement  for  every  one.  His  sharp  rebuke,  "brood  of 
vipers,"  is  in  place  to  the  Pharisees  and  Sadducees,  as 
Matthew  has  it,  not  to  the  "multitudes,"  as  Luke  has  it. 
The  striking  figure  of  the  tree  and  its  fruit  is  used  later 
by  Jesus   (sections  41  and  120). 

2.  John's  Moral  Counsels.    Lk.  3 :10-14. 

Note  the  three  classes  of  pei-sons  counselled,  and  the  ap- 
propriateness of  the  counsel  to  each  class:  the  "multitudes" 
or  "common  people,"  the  tax-gatherers,  and  the  soldiers 
(these  are  Jewish  soldiers  in  the  army  of  Herod  Antipas). 
The  word  "publican"  in  our  English  New  Testament  is  a 
mis-rendering  of  the  original,  and  gives  no  clear  idea  of 
the  meaning,  which  is  simply,  "collector  of  taxes  or  duties." 


136  NOTES 

3.  The    Coming    One.    Mk.    1:7-8  =  Mt.    3:ll-12  =  Lk. 
3:16-18. 

This  is  the  only  bit  of  John's  preaching  which  Mark  gives, 
and  for  all  the  evangelists  it  is  the  utterance  of  greatest 
interest,  to  which  all  else  is  secondary,  because  they  re- 
gard these  words  as  referring  to  Jesus,  the  Messiah,  who 
soon  followed  John;  and  John  himself  they  present  almost 
exclusively  as  but  the  forerunner  of  Jesus,  who  prepared 
Jesus'  way  and  pointed  forward  to  him.  This  really  does 
John  an  injustice;  he  had  an  independent  significance  and 
did  an  independent  work,  parallel  to  that  of  Jesus,  whose 
great  value  Jesus,  at  least,  recognized.  (Compare  sec- 
tions 38  and  122.)  But  John  did  look  forward  to  one 
who  should  come  after  him,  to  whom  he  was  but  the  humble 
forerunner,  for  whom  he  would  feel  himself  unworthy  to 
perform  the  most  menial  service.  But  by  his  great  Com- 
ing One  he  meant  not  the  Messiah,  and  in  particular  not 
Jesus,  but  rather  the  great  prophet,  the  second  Elijah,  who 
was  expected  to  appear  before  "the  day  of  the  Lord"  (Mai. 
3:1-3;  4:5-6).  Note  the  contrast  between  John's  baptism 
in  water  and  the  coming  baptism  in  Holy  Spirit.  The  bap- 
tism with  fire  is  the  fiery  punishment  of  the  wicked,  as 
figured  by  the  burning  of  the  chaff.  The  faithful  are  bap- 
tized in  Holy  Spirit,  i.e.,  made  spiritual,  and  fit  for  the 
gamer  of  God.  It  is  noteworthy  that  nearly  all  John's 
recorded  preaching  is  in  the  form  of  vivid  and  striking 
figures.  They  seem  as  characteristic  of  him  as  the  parables 
do  of  Jesus. 

John's  converts  formed  a  Jewish  sect  that  existed  as  a 
separate  movement  at  least  several  centuries  after  his  death. 
They  came,  late  in  the  first  centuiy,  to  claim  Messiahship 
for  him.  Luke  has  introduced  that  idea  in  a  comment  in 
3 :15,  but  it  is  unhistorical  at  tliis  point  and  is  here  omitted. 

4.  Jesus  Baptized.    Mk.  1:9-11  =  Mt.  3:13,  16-17  =:Lk. 
3:21-23a. 

Note  how  simply  Jesus  is  introduced  into  the  story. 
Nazareth  in  Galilee  is  assumed  to  be  his  home ;  he  was  in  all 


NOTES  137 

probability  born  there.  In  Mark  tbe  heavenly  vision  and 
voice  come  to  Jesus  only ;  it  is  an  ecstatic  experience  of  his 
own,  as  it  of  course  originally  was.  In  Matthew  and  Luke, 
this  experience  is  objectified,  to  be  seen  and  heard  by  others. 
The  words  of  the  heavenly  voice  are  based  on  Psalm  2  :7 
and  Isaiah  42:1.  This  experience  is  full  of  deep  meaning 
to  Jesus;  it  reveals  to  him  a  deep  consciousness  of  sonship  to 
God  and  intimacy  with  his  Father.  It  means  the  definite 
consecration  of  his  life  to  God's  sex^'ice,  though  precisely 
what  direction  that  service  shall  take  is  probably  not  yet 
clear.  He  is  not,  at  this  point,  made  conscious  of  his 
Messiahship. 

Verses  14  and  15  of  Matthew  are  here  omitted,  as  the 
evangelist's  own  addition.  He  is  troubled,  as  many  early 
Christians  were,  by  the  fact  that  Jesus,  along  with  others, 
receives  baptism  from  John.  It  seems  to  make  John  his 
superior  (a  fact  taken  advantage  of  by  later  "Baptists"  in 
their  controversy  with  Jesus'  followers),  and  it  raises  the 
question  why  Jesus,  the  sinless  Messiah,  should  need  "a 
baptism  of  repentance  unto  forgiveness  of  sins."  Notice 
that  Matthew  omits  those  latter  words  in  describing  John's 
mission  in  3  :l-2.  So  here  in  verses  14  and  15  he  means  to 
set  all  questioning  at  rest.  For  the  same  reason,  the  Fourth 
Gospel  omits  all  mention  of  Jesus'  baptism.  There  is  no 
historical  indication  that  John  and  Jesus  had  any  personal 
acquaintance,  or  that  at  the  time  Jesus  was  baptized,  John 
differentiated  him  in  any  way  from  the  hundreds  of  other 
"converts." 

5.  Jesus'  Temptations.    Mk.  1 :12-13  =  Mt.  4 :1-11  =  Lk. 
4 :1-13. 

This  narrative,  despite  its  pictorial,  non-historical  form, 
is  included  here  for  its  great  power  and  beauty,  as  well  as 
for  its  significance.  There  undoubtedly  was  an  experience 
of  meditation  and  resolve  which  followed  Jesus'  baptism, 
during  which  the  problem  of  his  vocation  was  worked  out. 
This  experience  is  the  point  of  departure  for  this  narrative, 
but  the  detailed  content  mirrors  repeated  experiences  of 


138  NOTES 

his  later  days.  With  the  first  temptation  compare  section 
108;  with  the  second,  section  57;  with  the  third,  section  94. 
The  striking  symbolic-narrative  form  of  the  passage,  with 
its  dialogue  and  effective  setting,  may  well  be  the  artistic 
creation  of  Jesus  himself,  as  he  set  forth  something  of  his 
own  inner  experience  of  struggle  to  his  disciples.  His  quo- 
tations are  all  from  two  chapters  of  Deuteronomy  (8:3, 
6:16,  6:13,  in  this  order).  Satan  quotes  Psalm  91:11-12. 
The  text  here  follows  Matthew  in  the  main ;  the  significant 
phrase  "for  a  season"  in  the  last  sentence  is  from  Luke. 

6.  Jesus'  Mission  Begun.    Mk.  1:14-15  =rMt.  4:12-13, 
17  =  Lk.  4:14-15. 

The  spiritual  impulse  which  came  upon  Jesus  in  the  ex- 
perience of  his  baptism  is  still  with  him,  guiding  and  con- 
trolling his  movements  as  he  begins  his  mission.  The  arrest 
of  John  will  be  told  later  in  the  story ;  it  is  here  the  signal 
for  Jesus  to  take  up  the  interrupted  task  of  his  predecessor. 
He  begins  with  the  same  proclamation  as  did  John,  "The 
Kingdom  of  God  is  at  hand,"  and,  in  general,  means  to  do 
what  John  had  done,  though  doing  it  in  his  own  way. 
Jesus  believes  that  the  Kingdom  is  very  near,  and  finds  his 
task  in  the  preparation  of  his  people  for  its  advent.  There 
is  no  suggestion  that  he  ever  baptized,  or  that  his  followers 
did  so  until  after  his  death. 

We  do  not  know  exactly  why  Jesus  left  the  Nazareth 
home,  and  henceforth  made  Peter's  house  in  Capernaum  his 
headquarters,  but  such  was  the  case.  Perhaps  Capernaum 
offered  a  better  field;  perhaps  there  was  already  some  lack 
of  sympathy  on  the  part  of  his  family.  (Compare  section 
49.) 

The  word  gospel  might  well  be  rendered  Message.  Vss. 
14^16  of  Matthew  are  one  of  this  evangelist's  favorite  at- 
tempts to  find  Old  Testament  predictions  for  elements  of  the 
Gospel  story,  and  are  here  omitted. 

7.  The  First  Disciples.    Mk.  1 :16-20  =  Mt.  4 :18-22. 
These  four  young  men  have  of  course  already  been  among 


NOTES  139 

Jesus'  sympathetic  hearers.  This  scene  is  only  their  per- 
sonal attachment  to  him  as  ''disciples"  in  the  closer  sense. 
The  similar  calling  of  Levi  or  Matthew  is  given  in  section 
15.  The  rest  of  the  Twelve  were  undoubtedly  called  in  much 
the  same  fashion.  Such  a  scene  illustrates  something  of  the 
charm,  the  "magnetism,"  the  authority,  which  every  one  felt 
in  Jesus.  When  he  commanded,  thoy  obeyed;  when  he 
called,  they  left  all  and  followed.  It  is  not  meant  that  these 
four  fishermen  give  up  at  this  time  their  livelihood,  and 
spend  all  their  time  following  Jesus  about.  They  go  on 
with  their  work  as  before,  si^ending  what  time  they  can 
with  their  Master.  Only  later  do  they  give  their  whole  time 
to  their  discipleship. 

The  parallel  in  Luke  5  :1-11  is  really  another  story,  told 
from  another  point  of  view,  and  is  here  omitted. 

8.  The  First  Healing.   :Mk.  1 :21,  23-28  =  Lk.  4 :31,  33-37. 

This  episode  is  omitted  by  Matthew,  who,  however,  makes 
up  for  it  in  8  :2S,  where  he  has  two  demoniacs  mstead  of  the 
one  mentioned  in  Mark  and  Luke.  The  comment  of  verse 
22  in  Mark  (vs.  32  in  Lk.)  is  used  in  a  later  section  (92), 
and  is  here  omitted. 

The  phenomenon  known  as  demon-possession  was  very 
common  in  Palestine  and  elsewhere  in  Jesus'  time,  and  is 
common  among  primitive  peoples  in  our  own  time.  Mis- 
sionaries in  China,  for  example,  bring  us  accounts  closely 
duplicating  those  in  the  gospels.  The  idea  is  that  an  e\nl 
spirit,  wandering  about  seeking  a  place  of  residence,  a  body 
in  which  it  can  enjoy  the  functions  of  life,  slips  into  the 
body  of  some  living  person  and  takes  up  its  abode  there. 
It  must  first,  of  course,  overcome  the  personality  of  the 
body's  owner,  and  put  it  in  abeyance.  Henceforth,  the 
evil  spirit  acts  and  speaks  through  the  body  as  its  master. 
It  has  its  own  name  and  personality;  it  has  supernormal 
knowledge.  It  is  malicious,  and  takes  pleasure  in  torment- 
ing the  body  in  Avliich  it  dwells,  producing  all  sorts  of  pains 
and  physical  disturbances.  In  particular,  all  those  obscure 
forms  of  nervous  and  mental  disease,  insanity,  mania,  hys- 


140  NOTES 

teria,  epilepsy,  and  the  like,  were  ascribed  to  an  indwelling 
demon.  Such  conditions  often  brought  with  them  dis- 
turbances of  the  natural  functions;  inability  to  use  the 
limbs,  inhibition  of  the  sense  of  sight  or  hearing,  or  of  the 
power  of  speech,  without  any  organic  defect,  were  frequent 
sjrmptoms  of  the  demon's  presence.  Since  these  conditions 
had  no  organic  cause,  they  were  relieved  by  other  than  or- 
ganic means.  What  was  needed  was  a  shaking  up  of  the 
nervous  and  mental  organism,  to  restore  its  equilibrium,  so 
that  the  intruding  element  would  yield,  and  the  normal  per- 
sonality would  again  be  in  control.  To  use  the  language 
of  the  theory,  what  was  needed  was  to  drive  out  the  demon. 
This  was  commonly  done  by  the  rabbis,  by  means  of  charms, 
spells,  and  incantations,  many  of  which  were  believed  to  be 
handed  down  from  Solomon.  Jesus  shared  the  belief  of  his 
contemporaries  in  this  matter,  but  he  did  not  use  the  rabbis' 
method  for  expelling  demons.  He  used  simply  his  strong 
personal  power,  his  authority,  to  which  these  distraught 
minds  yielded.  Modern  science,  while  not  sharing  the  demon 
theory,  knows  that  Jesus'  method  is  most  effective  in  deal- 
ing with  such  cases,  and  uses  it,  under  the  modern  name  of 
"suggestion,"  with  notable  success.  With  Jesus,  all  the 
conditions  of  success  were  given;  his  own  strong  faith  and 
personality,  the  faith  of  the  sufferer,  the  faith  of  those  round 
about.  All  shared  the  same  theory,  and  expected  the  cure 
by  the  same  means. 

Modem  psychology  has  not  fully  explained  such  cases, 
though  it  studies  the  phenomenon  under  the  name  of  "double 
personality."  It  is  like  the  "controls"  of  Mrs,  Piper  and 
other  "mediums,"  and  as  the  "control"  has  information  un- 
known to  the  medium,  so  the  demons  were  believed  to  have 
supernormal  knowledge.  In  several  cases,  they  are  repre- 
sented in  the  gospels  as  recognizing  Jesus  as  Messiah,  and 
crying  out  this  title  before  the  bystanders;  this  element  is 
quite  certainly  legendary,  and  is  in  the  present  section,  as 
always,  omitted. 


NOTES  141 

9.  Peter's  WrFE's  Mother.    Mk.  1 :29-31  =  Mt.  8 :14-15  = 
Lk.  4:38-39. 

A  very  simple,  natural  incident.     Peter's  bouse  is  Jesus* 
headquarters  during  his  mission.     Those  in  the  house  are 
his  faithful  followers,  with  perfect  confidence  in  him.     We 
are  not  to  suppose  that  the  mother-in-law  had  typhoid  fever, 
or  scarlet  fever,  or  yellow  fever,  or  typhus  fever,  or  any- 
thing which  we  properly   call  fever,  bacterial  in  origin, 
malignant.     The  Greek  uses  here  a  present  participle  which 
is  best  translated  "feveiish."    We  have,  of  course,  no  medi- 
cal diagnosis,  but  only  the  household  report  in  a  fisherman's 
cabin.     "Mother  is  feverish  and  has  gone  to  lie  down,"  is 
as  much  as  the  Greek  words  indicate.    When  Jesus  enters, 
they  tell  him  of  her,  for  they  all  believe  he  can  relieve  her. 
And  so  he  does;  taking  her  by  the  hand,  he  infuses  some- 
thing of  the  vigor  and  strength  of  his  own  personality  into 
her,  and  she  rises,  and  begins  to  wait  upon  them.     Such 
calming,  strengthening,  restorative  influence  Jesus  undoubt- 
edly had,  as  many  men  and  women  in  all  time  have  had. 
In  Jesus'  time  the  science  of  medicine  was  of  course  in  its 
infancy ;  most  healing  was  in  the  hands  of  rabbis,  priests,  or 
other  religious  functionaries,  and  various  forms  of  sugges- 
tion or  "psycho-therapy"  were  the  curative  processes  most 
in  vogue.    Jesus  as  a  healer  is  not  a  unique  iSgure.    His 
abundant  measure  of  success  is  due  primarily,  as  he  himself 
always  insisted,  to  the  faith  or  confidence  of  those  whom  he 
cured.     But  that  faith  is  inspired  by  his  personality,  by  the 
strong  sense  of  personal  power  and  authority  resident  within 
him.     There  was  obviously  a  sort  of  radiation  of  cheer  and 
strength  from  his  person,  to  which  the  sick  and  feeble  re- 
sponded.    Such  curative  influence  of  personality  is  well- 
known  and  highly  valued  in  modem  medical  science.     la 
all  the  cures  wrought  by  Jesus,  we  are  without  precise  de- 
tails as  to  the  nature  and  status  of  the  disease,  or  as  to  the 
permanence  of  the  cure.     But  that  the  stories  for  the  most 
part  rest  upon  a  secure  foundation,  though  at  times  some- 
what exaggerated  in  the  telling,  there  can  be  no  reasonable 
doubt. 


142  NOTES 

10.  Healings  at  Evening.    IMk.  1 :32-34  =  Mt.   8 :16  = 
Lk.  4:40-41. 

A  vivid  picture  of  Jesus'  successful  healing  ministry, 
which  drew  many  people  to  him.  Its  essential  condition  was 
the  people's  faith,  which  grew  with  the  increase  of  the 
cures.  Mt.  vs.  17  adds,  as  so  frequently,  an  Old  Testament 
proof -text  (Is.  53:4)  which  is  here  omitted,  as  is  the  last 
part  of  vs.  34  in  Mk.  (vs.  41  in  Lk.),  in  which  the  demons 
recognize  Jesus  as  Messiah.     (Compare  note  on  section  8.) 

11.  The  Next  Towns.    Mk.  1 :35-38  =  Lk.  4 :42-43. 

Jesus  is  most  anxious  to  deliver  his  Message,  and  is  un- 
willing to  have  his  fame  as  a  healer  interfere  with  his  true 
mission.  For  this  reason  he  commonly  bids  those  healed  not 
to  spread  abroad  the  story  of  their  healing. 

12.  The  Mission  in  Galilee.    Mk.  1 :39  =  Mt.  4 :23-25  = 
Lk.  4:44. 

Mark  gives  a  brief  editorial  summary  of  Jesus'  early 
mission,  which  Matthew  somewhat  expands  in  words  which 
are  here  mainly  followed.  It  is  a  legitimate  statement, 
based  on  many  indications  throughout  the  gospels.  Mat- 
thew's somewhat  too  precise  catalogue  of  cures  in  verse 
24  is  here  omitted. 

13.  The  Lepee.    Mk.  1 :40-45  =  Mt.  8  :l-4  =  Lk.  5 :12-16. 

The  disease  called  in  the  Bible  leprosy  is  not  the  same  as 
that  now  called  by  that  name,  as  physicians  have  abund- 
antly demonstrated.  (See  an  article  by  Dr.  Shamberg  in 
Biblical  World  for  March,  1899,  and  one  by  Dr.  McEwen  in 
Biblical  World  for  September,  1911.)  Simon  the  leper  (see 
section  119),  in  whose  house  at  Bethany  Jesus  was  enter- 
tained, was  obviously  a  man  who  had  suffered  from  the  dis- 
ease, but  was  now  restored  to  health.  For  such  restoration 
of  lepers  to  health  was  common,  and  that  without  medical 
treatment,  but  simply  by  the  passage  of  time.  The  fullest 
Old  Testament  account  of  leprosy  is  found  in  Lev.  13  and  14. 
Chapter  13  gives  the  symptoms  by  which  the  presence  of  the 


NOTES  143 

disease  is  established ;  if  a  man  clearly  has  leprosy,  be  must 
leave  family  and  friends  and  go  into  quarantine.  That  is, 
he  must  pro  outside  the  camp  or  town,  find  shelter  there  as 
he  may,  in  tombs  or  caves;  he  must  cry  "Unclean"  at  the 
approach  of  another  person,  for  his  disease  is  highly  in- 
fectious, and  his  food  must  be  brought  to  him  by  friends 
and  placed  where  he  can  get  it  without  approaching  any 
one  else.  But  the  disease  runs  its  course;  his  flesh  and  skin 
grow  healthy  again.  He  believes  he  is  quite  cured.  But  he 
is  not  allowed  to  decide  this  important  matter  for  himself, 
and  to  leave  quarantine  at  will.  He  might  easily  be  too 
optimistic  in  his  diagnosis.  He  must  first  show  himself  to 
the  high  priest,  who  was  chief  health  officer  as  well,  and  be 
examined  by  him  according  to  a  careful  list  of  symptoms 
laid  down  in  the  Levitical  code.  If  he  stood  the  test,  the 
high  priest  "declared  him  clean,"  and  gave  him  the  official 
pronouncement  of  health.  Then,  after  making  a  prescribed 
thank-offering  in  the  temple,  he  was  allowed  to  return  to 
his  home,  and  to  association  with  other  people.  If  there 
were  still  signs  of  disease,  he  must  return  to  quarantine  for 
an  added  period.  This  course  of  events  was  so  common  it 
had  to  be  regulated  at  length  in  the  code  of  Leviticus;  the 
disease  in  question  is  plainly  not  the  "leprosy"  which  is  the 
most  terrible  of  maladies  because  incurable,  so  far  as  is 
known.  The  man  in  our  story  was  plainly  such  a  "leper," 
in  the  Biblical  sense.  He  had  lived  outside  the  town  until  he 
was  certain  that  the  disease  had  left  him.  It  was  a  long  and 
difficult  journey  to  Jerusalem,  which  the  law  required.  And 
why  should  he  go?  Would  not  the  word  of  some  Scrip- 
turally  trained  rabbi  or  scribe  in  his  own  town  be  more 
valid  in  authenticating  his  cure  than  his  report  of  the  pro- 
nouncement of  Caiaphas,  the  worldly  high  priest  in  Jeru- 
salem ?  His  friends  and  neighbors  would  accept  the  decision 
of  a  man  like  Jesus,  for  example,  with  complete  confidence. 
If  Jesus  would  "declare  him  clean,"  he  miglit  be  spared  the 
journey  to  Jerusalem,  and  return  at  once  to  his  home.  And 
this  is  precisely  what  he  asks  of  Jesus.  For  the  Greek  word 
which  is  usually  translated  "make  clean,"  in  his  request,  is 
the  very  word  which  in  Leviticus  is  used  of  the  official  pro- 


144  NOTES 

nouneement  by  the  priest.  If  we  translate  it  "pronounce 
clean"  in  the  gospels,  as  we  do  in  Leviticus,  all  the  difficulty 
of  the  episode  vanishes,  and  we  have  the  original  scene, 
which  by  the  misunderstanding  of  ambiguous  words,  has 
been  made  into  a  miracle-story.  Jesus  sees  that  the  man  is 
clean;  he  lays  a  compassionate  hand  upon  him  (forbidden 
as  dangerous  and  ceremonially  defiling  while  the  disease  is 
still  present)  and  declares  him  clean.  But  he  will  not  en- 
courage, by  any  act  of  his  own,  neglect  of  the  ancient  law; 
he  bids  the  man  go  to  the  priest  and  do  as  the  law  requires, 
which  the  man,  very  naturally,  does  not  do,  to  Jesus*  an- 
noyance and  embarrassment. 

The  evangelists  share  the  naive  view  that  Jesus  really 
removes  the  leprosy;  the  statement  of  the  sudden  cure  (in 
vs.  41b  of  Mk.,  3b  of  Mt,  13b  of  Lk.)  is  here  omitted. 

14.  The  Paralytic  Cured.    Mk.  2 :1-12  =  Mt.  9  :l-8  =  Lk. 
6:17-26. 

Another  of  Jesus*  striking  cures.  The  word  translated 
"paralytic"  really  means  "lamed,"  and  denotes  a  man  unable 
to  walk  or  use  his  limbs,  in  consequence  of  rheumatism  or 
some  similar  malady.  Such  cases  are  peculiarly  susceptible 
to  cure  by  suggestion ;  a  very  large  number  of  the  cures  at 
Roman  Catholic  shrines,  such  as  Lourdes  or  Treves  or  St. 
Anne  de  Beaupre,  are  of  this  character,  as  is  evidenced  by 
the  large  number  of  crutches  and  canes  left  as  votive  offer- 
ings. In  this  ease,  the  man's  faith  and  eagerness  are  ex- 
traordinarily strong,  so  that  he  even  breaks  through  the 
roof  to  get  into  Jesus'  presence.  We  may  assume  the  faith 
of  his  bearers,  and  the  enthusiasm  of  the  great  crowd  also 
has  its  effect ;  the  cure  is  wrought.  Jesus  probably  had  some 
prior  knowledge  of  the  man  or  some  further  words  with 
him,  here  unrecorded.  At  any  rate,  he  knows  the  man's 
genuine  repentance,  his  faith,  his  desire  to  be  of  the  com- 
pany of  those  who  are  ready  to  welcome  the  Kingdom,  his 
heart-felt  reception  of  the  Message.  And  so  he  assures  the 
man  of  the  divine  forgiveness.  He  believes,  here  as  always, 
that  what  God  requires  of  a  man  as  a  prerequisite  for  for- 
giveness is  simply  repentance  and  a  desire  to  be  again 


NOTES  145 

right  with  his  Father.  And  Jesus  can  give  assurance  to 
eveiy  such  man  that  his  sins  really  are  forgiven,  and  bid 
him  go  on  in  the  new  and  purer  life.  He  does  not,  of 
course,  himself  forgive  the  sins,  as  if  he  claimed  the  pre- 
rogatives of  God;  he  does  what  the  modern  priest  does  in 
pronouncing  absolution.  And  this  assurance  he  believes 
one  man  may  properly  give  to  another.  The  phrase  "Son 
of  Man"  in  the  usual  translation  of  the  sentence,  "The  Son 
of  Man  hath  power  on  earth  to  forgive  sins,"  is  a  misrender- 
ing  of  the  Aramaic  phrase  used  by  Jesus,  which  means 
simply  "man."  The  evangelists  erroneously  take  it  as  mean- 
ing Son  of  Man  or  Messiah,  applying  it  to  Jesus  himself. 
Jesus  did  not  mean,  "I,  as  Messiah,  have  the  right  to  for- 
give sin";  he  meant,  "Man  may  assure  his  brother-man  of 
God's  forgiveness." 

15.  The  Call  op  Levi.    IVIk.  2:13-17  =  Mt.  9:9-13  =  Lk. 
5 :27-32. 

The  Jewish  tax-gatherers  were  despised  by  their  fellow 
Jews  as  apostates,  as  worse  than  Gentiles  or  evil-doers,  for 
they  put  themselves  in  the  service  of  the  hated  conquerors 
to  collect  the  tribute  from  their  own  people.  In  the  New 
Testament  they  are  commonly  grouped  with  "sinners," 
which  shows  how  they  were  regarded.  Jesus,  like  John  be- 
fore him,  had  a  message  for  these  outcasts,  and  received 
many  of  them  among  his  followers.  Here  he  summons  one 
of  them,  already  his  follower  in  the  general  sense,  to  be  a 
personal  disciple.  Mark  calls  the  man  Levi,  son  of 
Alphaeus;  Luke  simply  Levi.  Matthew  calls  him  Matthew, 
which  is  probably  the  same  man's  other  name.  It  is  he,  of 
course,  to  whom  tradition  ascribes  our  first  gospel,  and  who 
is  probably  the  actual  writer  of  its  principal  source.  The 
feast  is  probably  in  Levi's  house,  though  Mark's  wording 
could  be  understood  as  meaning  Jesus'  house  (i.e.,  Peter's). 
Matthew  seems  to  take  it  in  the  latter  sense,  Luke  in  the 
former.     Jesus'  reply  to  the  Pharisaic  criticism  is  classic. 

Mt.  vs.  13a,  giving  a  quotation  from  Hosea  6:6,  is  obvi- 
ously due  to  the  evangelist,  and  is  here  omitted, 


146  NOTES 

16.  "Why  Jesus  and  His  Disciples  Did  Not  Fast.    Mk. 
2 :18-22  =  Mt.  9 :14-17  =  Lk.  5 :33-38. 

The  disciples  of  Jolin  the  Baptist  remained  for  many 
years  as  a  separate  sect  from  the  followers  of  Jesus,  finally 
growing  to  be  their  distinct  rivals.  Like  their  master,  John, 
they  were  ascetics,  given  to  fastings,  and  like  him  (but  also 
like  Jesus'  followers),  they  made  much  of  baptism.  It  is 
Luke  who  among  New  Testament  writers  shows  most  ac- 
quaintance and  sympathy  with  tliom.  Notice  how  here  in 
vs.  33  he  says,  unlike  the  others,  "they  fast  often  and  make 
supplications."  The  latter  phrase  refers  to  stated  forms 
of  prayer;  to  these  Luke  has  another  reference  in  11:1 
(see  section  34).  The  parable  of  the  sons  of  the  bride- 
chamber  has  no  reference  to  Jesus'  death,  but  only  by  a 
striking  illustration  shows  that  fasting  is  in  place  as  a  sign 
of  mourning,  and  is  no  fittuig  expression  of  the  religious 
experience  of  Jesus'  disciples.  (Compare  section  80.) 
The  parables  of  the  unshrunkcn  cloth  and  the  new  wine 
simply  illustrate  the  same  truth  that  certain  religious  forms, 
such  as  fasting,  did  not  fit  the  religious  experience  of  Jesus 
and  his  followers.  As  little  as  unshrunken  cloth  fits  an  old 
garment,  as  freshly  fermenting  wine  fits  old  wine-skins,  so 
little  does  fasting  fit  our  filial  and  happy  religious  life. 
These,  like  all  parables,  are  illustrations,  not  allegories. 
Vs.  39  in  Luke  is  added  by  the  evangelist,  is  wholly  out  of 
place  in  this  context  and  is  here  omitted. 

17.  The  Sabbath  for  Man.    Mk.  2:23-28  =  Mt.  12:1-4, 
8  =  Lk.  6:1-5. 

Strict  Jews,  such  as  the  Pharisees,  would  regard  the 
plucking  of  heads  of  grain  as  work,  and  therefore  a  viola- 
tion of  the  Sabbath.  Jesus  urges  that  the  Sabbath  laws  of 
the  Old  Testament  were  made  for  man's  sake,  not  man  for 
their  sake.  He  illustrates  by  an  incident  in  the  life  of 
David  (T  Sam.  21:1-6).  Scripture  itself  shows  that  man 
is  master  of  the  law;  not  its  slave.  The  phrase  "Son  of 
Man,"  in  the  usual  translation  of  the  last  verse  of  the  see- 


NOTES  147 

tion,  is  a  misrendering  of  a  phrase  in  Jesus'  Aramaic  speech 
meaning  simply  "man." 

The  reference  to  Abiathar  in  Mk,  vs.  26  is  inaccurate  and 
is  here  omitted,  as  it  was  by  Matthew  and  Luke.  Verses 
5-7  in  Matthew  are  the  evangelist's  addition,  and  are  here 
omitted. 

18.  A  Sabbath  Healing.  Mk.  3:l-6  =  Mt.  12:9-10,  13- 
14  =  Lk.  6:6-11. 

Here  is  another  cure  wrought  by  the  strong  will  and 
dominant  personality  of  Jesus.  He  speaks  sharply  to  the 
man,  and  the  man  instinctively  obeys,  stretching  out  the 
hand  that  had  so  long  been  unresponsive  to  his  will.  The 
evangelists  tell  this  story,  not  primarily  to  show  Jesus  as  a 
healer  (that  is  taken  for  granted),  but  to  demonstrate  his 
attitude  toward  the  Sabbath. 

Verses  11  and  12  of  Matthew  are  the  addition  of  the 
evangelist  and  are  here  omitted,  but  used  in  part  in  the 
following  section. 

19.  Another  Sabbath  Healing.  Lk,  13 :10-17  =  Mt.  12 :11. 

This  incident,  though  found  only  in  Luke,  is  quite  credible 
as  a  cure  by  suggestion.  Like  the  preceding  section,  it  is 
given  by  tlie  evangelist  primarily  to  illustrate  the  attitude  of 
Jesus  (and  so  of  his  followers)  to  the  Sabbath.  The  heal- 
ing is  taken  for  granted,  and  is  not  opposed  to  probability- 
One  verse  (12:11)  is  quoted  from  Matthew. 

CHAPTER  II 

Teaching  the  Disciples 

20.  Beatitudes.  Mk.  3:13  =  Mt.  5:l-2  =  Lk.  6:12-13a, 
20a;  Mt.  5 :3-9  =  Lk.  6:20b-21;  Lk.  12:32;  Mt.  13:16- 
17  =  Lk,  10:23-24. 

The  appointment  of  the  Twelve,  with  the  list  of  their 
names,  given  by  Mark  and  Luke  at  this  point,  we  reserve 
with  Matthew,  till  a  later  occasion.  In  the  familiar  "Beati- 
tude" section,  verse  5  and  verses  10-12  of  Matthew  are 


148  NOTES 

omitted,  also  verses  22-26  of  Luke.  Luke's  use  of  the  sec- 
ond person  in  the  beatitudes  is  followed  rather  than  Mat- 
thew's use  of  the  third,  since  Jesus  was  blessing  those  to 
whom  he  was  speaking  rather  than  stating  general 
principles. 

The  ''Sermon  on  the  Mount,"  as  we  have  it  in  its  long 
form  in  Matthew  5-7,  is  the  creation  of  the  evangelist,  who 
puts  together  sayings  of  Jesus  from  different  occasions. 
Luke  has  most  of  this  material,  but  scattered  through  his 
gospel.  Only  a  small  portion  of  the  material  given  here  by 
Matthew  is  given  also  here  by  Luke.  The  present  arrange- 
ment regroups  the  sections  and  places  some  of  them  at  a 
later  point.  The  original  discourse  at  this  point  was  spoken 
to  disciples,  not  merely  the  Twelve,  but  a  larger  group  of 
Jesus'  followers.  The  "woes"  in  Luke,  vss.  24—26,  are  not 
original,  if  only  for  the  reason  that  the  rich  to  whom  they 
are  addressed  were  not  present  on  that  occasion. 

21.  The    Parable   op    the   Importunate    Widow,    Lk. 
18:1-7. 

This  parable,  found  only  in  Luke,  is  a  close  parallel  to 
the  parable  next  following,  that  of  the  importunate  friend, 
also  found  only  in  Luke.  Luke  has  widely  separated  them, 
yet  they  belong  together,  as  here  arranged,  having  the  same 
point,  the  certain  hearing  of  men's  prayers  by  *he  Father 
in  heaven.    Verse  8  and  part  of  verse  7  are  here  omitted. 

22.  The    Parable    of    the    Importunate    Friend.    Lk, 
11:5-8. 

Compare  preceding  note.  God's  goodness  is  illustrated 
by  contrast. 

23.  The  Fatherliness  op  God.    Mt.  7:9-ll  =  Lk.  11:11, 
13. 

Verse  12  in  Luke  is  probably  an  addition  by  the  evan- 
gelist, and  is  here  omitted.  This  section  gives  the  moral 
of  the  two  sections  preceding. 


NOTES  149 

24.  Ask;  Seek;  Knock.    Mt.  7 :7-S  =  Lk.  11 :9-10. 

These  verses  are  here  made  to  follow,  rather  than  precede 
the  preceding  parables. 

25.  The  Divine  Care.    Mt.  6:25-33  =  Lk.  12:22-31. 

Mt.  vs.  34,  which  has  no  parallel  in  Luke  «nd  has  slight 
relation  to  the  real  thought  of  the  section,  is  here  omitted 
This  section  is  Jesus'  classic  expression  of  faith  in  the 
Father's  goodness. 

26.  Treasures  in  Heaven.    Mt.  6 :19-21  =  Lk.  12 :33-34. 
Matthew  is  here  followed. 

27.  Two  Masters.    Mt.  6 :24  =  Lk.  16 :13. 

The  exact  meaning  of  Mammon  is  uncertain;  it  seems, 
however,  to  signify  riches. 

28.  Salt.    Mk.  9 :50  =  Mt.  5 :13  =  Lk.  14 :34-35a. 

This  saying  concerning  salt  appears  in  different  form  in 
each  of  the  gospels,  as  weU  as  in  different  connections  and 
with  different  application.  The  wording  here  given  is  an 
attempt  to  reach  the  original  form  and  meaning.  Mk.  vs. 
49  is  here  omitted,  and  certain  phrases  in  Mt.  and  Lk. 

29.  The  Light  That  Shines.    Mt.  5 :15-16  =  Lk  11  -33  = 
Mk.  4:21  =  Lk.  8:16.  *      " 

What  is  said  in  the  note  on  the  preceding  section  is  true 
here  also. 

30.  The  Light  of  the  Eye.    Mt.  6:22-23  =  Lk.  11:34-36. 
Here  the  words  "single"  and  "evil,"  as  applied  to  the  eye 

are  rendered  by  their  equivalents  "sound"  and  "diseased." 

31.  The  Beam  in  One's   Ovm  Eye.    Mt.   7:3-5  =  Lk 
6 :41-42. 

The  familiar  order  of  this  and  the  next  section  is  here 
reversed.  A  ''mote"  is  a  tiny  splinter  or  speck  of  chaff; 
the    beam    is  the  literal  large  timber,  used  in  building 


150  NOTES 

32.  Judge  Not.    Mt.  7:l-2  =  Lk.  6:37-38  =  Mk.  4:24b. 

The  wording  of  Luke  is  followed.  The  'lap"  is  simply  a 
loose  fold  of  the  garment  gathered  up  to  serve  as  a  pocket 
or  receptacle. 

33.  The  Golden  Rule.    Mt.  7 :12  =  Lk.  6 :31. 
The  familiar  "Golden  Rule." 

34.  The  Lord's  Prayer.    Mt.  6 :7-13  =  Lk.  11  :l-4. 

In  the  main,  the  form  of  the  Lord's  Prayer  in  Lk.  is 
followed,  as  more  probably  original  than  the  expanded  form 
in  Mt.  "Thy  will  be  done,  as  in  heaven,  so  upon  earth," 
is  an  explanatory  eciuivalent  of  "Thy  Kingdom  come"; 
similarly  *'But  deliver  us  from  the  evil  one"  (or  the  tempter) 
merely  repeats  and  emphasizes  the  petition  "Lead  us  not 
into  temptation."  These  two  additions  bring  the  number 
of  petitions  up  to  the  sacred  number  seven ;  it  is  much  more 
likely  that  the  original  brief  prayer  was  thus  enlarged  in 
the  liturgical  use  of  the  churches,  than  that  an  original 
seven-petition  prayer  was  cut  down  to  the  form  in  Luke. 
Passages  used  in  liturgy  always  tend  to  enlarge  rather  than 
to  grow  shorter.  The  familiar  doxology  "For  thine  is  the 
Kingdom  and  the  power  and  the  glory,  forever  and  ever, 
Amen,"  is  no  part  of  the  New  Testament  text,  and  is 
omitted  in  the  Revised  Version,  though  the  King  James 
version  has  it  in  the  text  of  Matthew,  which  here  rested  on 
late  and  inferior  mss.  as  well  as  on  familiar  church  usage. 
It  was  a  late  liturgical  addition. 

Our  common  English  phrase  "Forgive  us  our  trespasses, 
as  we  forgive  those  who  trespass  against  us,"  is  found  in  no 
New  Testament,  but  is  taken  from  the  English  Book  of 
Common  Prayer,  which  apparently  took  it  from  Tyndale's 
translation  of  1525.  The  suggestion  for  it  is  of  course  in 
Mt.  6:14-15. 


NOTES  151 

CHAPTER  III 
Unbelief  and  Opposition 

35.  A  Gentile's  Faith.    Mt.  8 :5-10, 13  =  Lk.  7 :1-10. 

Matthew  is  here  followed.  Vss.  11-12  of  Matthew  (Lk. 
13:28-29)  is  a  later  saying,  probably  not  from  Jesus,  cer- 
tainly not  belonging  to  this  occasion.  The  "boy"  in  Mat- 
thew's account  seems  to  mean  the  centurion's  son.  But  the 
word  is  ambiguous  and  may  mean  "servant."  Luke  so  un- 
derstands it,  and  calls  him  "slave."  The  parallel  story  in 
John  4:40-54  calls  him  "son."  Jesus'  reply  to  the  cen- 
turion's appeal  is  properly  taken  as  a  question,  though  the 
familiar  translation  makes  it  a  statement,  "I  will  come  and 
heal  him."  The  cure  is  a  typical  case  of  cure  by  sugges- 
tion. To  follow  it  clearly,  we  ought,  instead  of  following 
the  father  on  his  errand  to  Jesus,  to  stay  by  the  suffering 
boy's  bedside.  It  is  there  that  the  cure  is  wrought,  not  in 
the  village  street  where  Jesus  talks  with  the  father. 

But  the  evangelists  do  not  tell  the  story  to  illustrate  Jesus' 
healing  power.  They  are  not  chiefly  interested  in  the  cure 
as  such,  but  in  the  fact  that  the  centurion  was  a  Gentile, 
who  showed  such  extraordinary  faith  as  quite  to  surpass 
Jesus'  own  countrymen.  He  did  not  expect  Jesus  to  come 
to  his  house,  but  from  a  distance  to  exercise  his  healing 
authority  over  pain.  Just  this  faith,  shared,  as  it  doubt- 
less was,  by  his  family  and  the  afflicted  boy,  wrought  the 
cure,  as  Jesus  says. 

36.  John  Baptist  Imprisoned.    I^Ik.  6 :17-20  =  Mt.  14 :3- 
5  =  Lk.  3:19-20. 

The  name  Philip,  given  to  Herodias'  former  husband  in 
Mark  and  Matthew,  is  an  error.  Luke  gives  no  name. 
Herodias  had  fled  from  her  husband  in  Rome,  and  had 
joined  Antipas  the  tetrareh,  who  had  divorced  his  wife  for 
her  sake.  Both  her  first  husband  and  Antipas  were  half- 
uncles  of  Herodias,  and  her  daughter,  Salome,  later  married 
another  half-imcle  of  Herodias,  Herod  Philip,  who  was 
Antipas'  brother,  and  half-brother  to  Salome's  father. 


152  NOTES 

37.  John's  Message  to  Jesus.    Mt.  11 :2-6  =  Lk.  7 :18-23. 

"He  that  cometh,"  in  John's  question,  is  the  same  figure 
as  "he  that  cometh  after  me"  in  Mt.  3 :11,  and  "Elijah  that 
is  to  come"  in  Mt.  11:14,  the  great  prophet  promised  in 
Mai.  3:1  (quoted  in  Mt.  11:10).  John  was  not  expecting 
a  kmgly  Messiah,  but  a  great  prophet,  the  promised  Elijah 
who  was  to  come.  Jesus'  reply  to  the  messengers  uses 
figurative  language  based  on  Is.  35 :5-6,  61 :1,  which  Jesus 
elsewhere  (section  50)  quotes  as  descriptive  of  his  work. 
The  evangelists,  especially  Luke,  take  this  language  literally, 
of  healing  miracles ;  Jesus  means  it,  as  Isaiah  did,  of  spirit- 
ual ministration  to  men's  needs,  lives  and  souls.  To  John's 
question,  Jesus  returns  no  definite  answer,  but  the  last  sen- 
tence is  a  hint  to  John  not  to  misunderstand  Jesus  or  his 
work.  In  reality,  Jesus  identifies,  not  himself,  but  John, 
with  "the  coming  one." 

38.  Jesus'  Judgment  of  John.    Mt.  11:7-11,  14  =  Lk. 
7:24-30. 

Here  Jesus  distinctly  identifies  John  himself  with  the 
"coming  one,"  the  Elijah  of  Malachi's  prophecy,  and  praises 
John  in  the  loftiest  terms.  But  he  adds  that  the  least  citi- 
zen of  the  coming  Kingdom  is  greater  than  the  greatest 
figure  in  the  present  world-order.  Verses  12-13  in  Mt. 
(Lk.  16:16)  are  used  later,  in  section  122. 

39.  The  Execution  of  John.    Mk.  6:21-29  =  Mt.  14:6- 
12. 

This  account  of  John's  death  is  by  some  scholars  con- 
sidered legendary,  but  without  sufficient  reason.  Josephus, 
in  his  Antiquities  of  the  Jews,  Book  XVIII,  chap.  V.,  sec- 
tion 2,  has  an  account  of  John's  death  which  does  not  men- 
tion the  connection  of  Herodias  and  her  daughter  with  the 
matter,  but  is  not  necessarily  contradictory  of  the  gospel 
story.  Moreover,  in  case  of  a  difference  of  statement  be- 
tween the  evangelist  and  Josephus  on  such  matters,  the 
evangelists  are  quite  as  likely  to  be  correct  »s  Josephus, 


NOTES  153 

40.  The  Pharisees  Slander  Jesus.  Mk.  3:22:=Mt. 
9:32-34  (12:22-24)  =Lk.  11:14-15. 

This  incident  appears  twice  in  Matthew.  Lk.  vs.  16  is 
out  of  place,  and  is  here  omitted.  The  fact  that  Jesus  used 
no  speUs  or  ehanns  to  cast  out  devils  suggested  the  charge 
that  he  was  in  league  with  the  devil. 

41.  Jesus*  Condemnation  of  Evil  Speech.  Mk,  3:23- 
30  =  Mt.  12:25-37  =  Lk.  11:17-23,  12:10,  6:45;  Mt. 
7:16-18,  20  =  Lk.  6:43^4. 

The  name  of  Satan  here  used  is  correctly  Beelzebul,  not 
Beelzebub.  Jesus*  severe  condemnation  is  of  the  heart  so 
perverted  that  it  calls  evil  good  and  good  evil,  that  it 
stigmatizes  the  spirit  of  God  as  Satanic.  He  believes  that 
bis  power  over  the  demons  shows  that  the  Kingdom  of  God 
is  near.  He  is  now  binding  the  "strong  man"  as  a  pre- 
liminary to  his  complete  defeat  and  overthrow.  The  con- 
trast is  not  between  the  Holy  Spirit  and  the  Son  of  Man, 
i.e.,  the  Messiah,  but  a  son  of  man,  i.e.,  a  human  being. 
One  may  blaspheme  the  man,  even  Jesus  himself,  with  im- 
punity, but  not  so  the  Spirit  within  him,  working  through 
him.  Such  hasty  and  inconsiderate  words  will  face  a  man 
in  the  solemn  hour  of  judgment. 

42.  The  Parables  op  the  Lost  Sheep  and  the  Lost  Coin. 
Mt.  18:12-14  =  Lk.  15:1-10. 

The  pious  and  orthodox  Pharisees  considered  any  contact 
with  the  common  people,  lax  in  their  keeping  of  the  law, 
as  defiling.  It  was  one  of  the  chief  grounds  of  criticism  of 
Jesus  that  he  constantly  associated  with  them  and  gave  them 
his  message.    Here  he  gives  his  justification. 

43.  The  Parable  of  the  Lo\^NG  Father.    Lk.  15  :ll-32. 

This  great  parable  ought  to  be  called  the  parable  of  the 
"Loving  Father,"  not  of  the  "Prodigal  Son,'*  It  illuminates, 
not  sonship,  but  fatherhood.  Its  lesson  is  that  of  the  two 
preceding  parables. 


154  NOTES 

44.  The  Parable  of  the  Supper-guests.    Mt.  22:1-10  = 
Lk.  14:16-23. 

This  parable,  wbieh  really  illustrates  Jesus'  desire  to  win 
the  multitudes,  and  show  them  as  the  objects  of  God's  love, 
while  the  leaders  rejected  his  invitation,  has  been  used  by 
our  evangelists  to  illustrate  the  rejection  of  Judaism  in 
favor  of  the  Gentiles,  as  shown  in  the  development  of  the 
early  church.  Matthew,  in  particular,  has  quite  changed 
the  form  and  significance  of  the  parable.  The  text  given 
here  is  a  simplification,  to  restore  so  far  as  possible  the 
original  form.  Verses  11-14  of  Matthew  have  really  no 
connection  here,  are  probably  not  from  Jesus,  and  are  here 
omitted. 

45.  The  Parable  of  the  Laborers  in  the  Vineyard.    Mt. 
20 :1-15. 

This  parable,  like  those  of  the  lost  sheep,  coin,  and  son, 
illustrates  God's  love  and  welcome  for  the  late-returning 
sinners,  which  is  exercised  without  wronging  the  always 
good.  Vs.  16  is  the  evangelist's  comment,  and  is  here 
omitted.  At  the  beginning  of  the  parable,  the  introductory 
phrase,  "the  Kingdom  of  Heaven  is  like,"  is  purely  formal, 
and  is  wholly  misleading  when  taken  literally.  It  occurs 
most  often  in  Matthew's  form  of  the  parables,  and  is  here, 
as  always,  omitted. 

46.  The  Woman  Who  Loved  Much.    Lk.  7:36-48. 

Verses  49  and  50  obscure  the  point  of  the  incident,  are 
repeated  from  other  contexts,  and  are  here  omitted.  The 
incident  is  not  at  all  the  same  as  the  anointing  at  Bethany 
(section  119),  though  the  host  in  each  case  is  called  Simon, 
and  Luke  is  so  much  impressed  by  the  likeness  of  the  two 
stories  that  he  omits  the  latter  one,  while  borrowing  some  of 
its  language  for  this  incident. 

47.  Counsel  to  Hosts.    Lk.  14:12-14. 

Jesus'  sympathy  for  the  needy  here  finds  clear  expression. 


NOTES  155 

48.  Counsel  to  Guests.    Lk.  14:7-11. 

An  excellent  lesson  in  humility.  Compare  (in  section 
133)  the  criticism  of  the  Pharisees  and  scribes  "who  love 
the  chief  places  at  feasts." 

49.  Jesus'  Mother  and  Brothers.    Mk.  3 :20-21,  31-35  = 
Mt.  12 :46-50  =  Lk.  8 :19-21 ;  Lk.  11 :27-28. 

The  first  part  of  this  passage  (Mk.  vss.  20-21)  is  omitted 
by  Matthew  and  Luke,  though  it  is  really  necessary  for  the 
understanding  of  the  later  scene.  They  omitted  it  because 
of  their  unwillingness  to  represent  Mary  and  her  younger 
sons  as  desiring  to  put  Jesus  under  restraint  as  one  out  of 
his  right  mind.  There  is  here  apparent  an  estrangement 
between  Jesus  and  his  family  which  we  shall  meet  again. 
The  Greek  phrase  in  Mk.  vs.  21  which  is  here  rendered 
"his  mother  and  his  bretliren"  literally  means  "members  of 
his  family."  The  English  translation  in  our  authorized  and 
revised  versions  is  "his  friends,"  which  is  misleading. 

50.  Jesus  in  His  Native  Town.    Mk.  6  :l-6  =  Mt.  13 :53- 
58  =  Lk.  4:16-22,  24. 

This  visit  of  Jesus  to  Nazareth  followed  the  attempt  of 
his  mother  and  brothers  to  take  him  into  custody.  How 
soon  afterwards  it  came  we  cannot  tell.  The  suggestion  of 
this  passage  is  that  Jesus'  mother  and  brothers  were  not 
present  in  the  synagogue  when  he  spoke,  but  that  his 
sisters  were  there.  The  estrangement  obviously  continues 
and  is  evident  in  Jesus'  last  words.  His  inability  to  per- 
form many  cures  in  Nazareth  because  of  people's  lack  of 
faith  throws  light  on  the  conditions  of  the  healings  gen- 
erally. This  section  is  also  interesting  as  showing  that 
Nazareth,  not  Bethlehem,  was  Jesus'  native  place,  and 
that  the  legend  of  his  virgin  birth  does  not  belong  to  the 
earliest  tradition.  The  original  account  in  Mark  (vs.  3) 
calls  Jesus  "the  builder"  (incorrectly  rendered  "carpen- 
ter") ;  Matthew  (vs.  55)  out  of  mistaken  reverence,  changes 
this  to  "carpenter's  son."  On  this  change  of  Matthew 
rests  the  entire  tradition  of  "Joseph  the  Carpenter."    Luke 


156  NOTES 

changes  Mark's  phrase  (vs.  3)  "the  son  of  Mary"  to 
"Joseph's  son"  (vs.  22),  which  is  clear  evidence  that  Luke 
did  not  hold  the  virgin  birth  view.  Vss.  23-30  in  Luke 
give  an  entirely  different  ending  to  the  scene,  are  unhis- 
torical,  and  are  here  omitted.  The  passage  read  from 
Isaiah  is  61:1-2,  and  Jesus  correctly  feels  that  his  work 
realizes  what  the  prophet  wrote. 

CHAPTER  IV 

Healings  and  Parables 

51.  Preaching  from  the  Boat.    Mk.  3:7-10  =  Mt.  12: 
15  =  Lk.  6 :17 ;  Mk.  4  :l-2a  =  Mt.  13  :l-3a  =  Lk.  8 :4a. 

Vss.  11-12  in  Mk.  3,  16-21  in  Mt.  12,  and  18-19  in  Lk.  6 
are  here  omitted.  The  passage  serves  to  introduce  the  fol- 
lowing section. 

52.  Jesus  in  the  Storm.    Mk.  4:35^1  =  Mt.  8:18,  23- 
27  =  Lk.  8:22-25. 

This  section  is  often  called  a  miracle-story,  and  regarded 
as  legendary.  But  as  it  reads  it  is  neither  miraculous  nor 
legendary.  It  illustrates  Jesus'  perfect  trust  and  confi- 
dence in  God's  care  even  in  times  of  danger.  One  of  the 
sudden  wind-storms  characteristic  of  the  sea  of  Galilee 
gives  an  opportunity  for  its  vivid  expression.  The  story 
in  Mk.  6:47-52  (Mt.  14:24-32)  is  a  legendary  develop- 
ment of  this  same  incident,  and  is  used  in  the  appendix. 

53.  The  Gerasene  Demoniac.    Mk.  5:l-20  =  Mt.  8:28- 
34  =  Lk.  8:26-39. 

A  considerable  number  of  verses  and  parts  of  verses  are 
omitted,  including  especially  those  which  connect  the 
swine  with  the  episode.  This  element  is  probably  legend- 
ary; at  least,  any  basis  of  fact  m  it  cannot  now  be  dis- 
entangled. The  swine  is  for  the  Jew  the  typical  unclean 
animal.  The  statement  in  Mark,  vs.  7,  that  the  demon 
recognized  Jesus  as  Messiah  is  also  legendary;  it  often 


NOTES  157 

recurs.  The  entire  incident  is  regarded  as  legendary  by 
many  scholars,  but  as  here  given  it  agrees  perfectly  with 
the  circumstances  of  the  time  and  is  obviously  not  a  mere 
invention.  The  description  of  the  maniac  here  is  par- 
ticularly complete  and  helps  us  to  see  what  conditions  were 
then  ascribed  to  demonic  possession.  We  see  also  what 
sort  of  calming  and  restoring  influence  Jesus  was  able  to 
exercise  on  disordered  minds. 

54.  The  Cure  of  the  Epileptic  Boy.  ]\Ik.  5 :21  =  Lk.  8 : 
40;  Mk.  9:17-28=:Mt.  17:14-20  =  Lk.  9:38-42;  Mk. 
ll:23-24  =  Mt.  21:21-22  =  Lk.  17:6. 

The  verse  from  Mk.  5  (Lk.  8)  is  here  used  to  introduce 
the  episode  of  the  epileptic  boy,  instead  of  that  of  Jairus' 
daughter,  as  in  Mark  and  Luke. 

This  section,  like  the  preceding  one,  gives  us  a  clear 
picture  of  a  case  of  "demon  possession"  and  its  relief  by 
Jesus.  There  is  no  indication  that  such  "cures"  were  neces- 
sarily, or  even  usually,  permanent.  Vss.  14-16  of  Mk.  9 
and  vs.  37  of  Lk.  9,  which  connect  this  episode  with  that 
of  the  transfiguration,  are  here  omitted,  as  well  as  vs.  43 
of  Lk.  9.  The  closing  sentences  reaffirm  Jesus'  conviction 
that  such  restorative  influence  demands  the  active  exercise 
of  faith,  not  only  in  the  subject,  but  in  the  healer  as  well. 

55.  Jairus'  Daughter  and  the  Woman  Healed  by  Faith. 
Mk.  5 :22-13  =  Mt.  9  :18-2G  =  Lk.  8 :41-56. 

A  remarkable  combination  of  two  healings  of  which  the 
first  is  really  the  more  remarkable.  In  it  Jesus  was  not 
consciously  concerned;  he  knew  nothing  of  it  until  it  was 
all  over;  then  he  asked,  "Who  touched  me?"  And  learn- 
ing the  identity  of  her  who  had  touched  him,  he  said,  quite 
scientifically,  "Your  faith  cured  you."  It  was  not  a  cure 
wrought  by  himself. 

The  story  of  Jairus'  daughter  needs  only  to  be  read  as 
here  given  to  be  understood.  Jesus  correctly  said,  "She 
is  not  dead,  but  sleeps,"  aroused  her  from  her  death-like 
sleep,  and  bade  her  parents  give  her  some  strengthening 


158  NOTES 

food.  But  the  neighbors  aud  servants  who  had  laughed 
Jesus  to  scorn  in  their  fixed  belief  that  the  girl  was  dead, 
of  course  pictured  to  themselves  and  others  that  Jesus 
had  recalled  her  already  departed  spirit.  Aud  so  the 
legendary  aspect  of  the  episode  began  and  grew.  It  is 
precisely  against  such  misapprehension  tliat  Jesus  wishes 
to  guard  in  his  charge  of  silence  in  the  last  verse. 

Luke,  and  especially  Matthew,  show  how  the  story  has 
developed  in  the  miraculous  direction  in  the  later  telling. 
Talilha  cumi,  ''Maiden,  arise,"  is  Aramaic,  Jesus'  own 
language. 

56.  What  Men  Said  op  Jesus.  Mk.  6:14-16  =  Mt.  14:1- 
2  =  Lk.  9:7-9. 

This  section  shows  what  a  great  impression  Jesus  was 
making,  but  it  shows  also  what  a  great  iiniiression  John 
Baptist  had  made,  when  Jesus  could  be  identified  with  him, 
and  when  even  his  murderer  could  believe  him  risen  from 
the  dead. 

57.  The  Pharisees  Demand  a  Sign.  Mt.  12:38-39,  41- 
42  =  Lk.  11:16,  29,  31-32;  Mk.  8:11-13  =  Mt.  16:1,  4j 
Lk.  12:54-56;  Mk.  8:15  =  Mt.  16:6  =  Lk.  12:1. 

This  is  a  composite  section,  made  up  of  material  scat- 
tered in  our  gospels  but  apparently  originally  belonging 
together.  Vs.  40  in  Mt.  12  and  vs.  30  in  Lk.  11  are  com- 
ments by  the  evangelists  and  are  here  omitted.  Luke's 
comment  is  substantially  correct,  but  Matthew's  is  wholly 
mistaken  and  misleading.  In  Mt.  16,  the  sayings  of  vss. 
2-3  are  missing  in  old  and  important  manuscripts  and  are 
probably  not  original ;  they  are  here  omitted.  Of  the  sec- 
tion Mk.  8:14-21  (Mt.  16:5-12)  all  except  the  saying  in 
vs.  15  of  Mk.  (vs.  6  of  Mt.,  found  also  in  Lk.  12:1)  is 
here  omitted. 

The  whole  section  is  interesting  as  throwing  light  on 
Jesus'  own  attitude  toward  miracle.  His  healings  are  not 
regarded  by  himself  as  miracles  or  "signs,"  and  clearly  are 
not  so  regarded  by  others,  for  the  Pharisees  ask  him  for  a 


NOTES  159 

"sign"  after  lie  has  done  many  healings.  Such  a  mirac- 
ulous sign  to  prove  the  truth  of  his  word  he  refuses,  and 
rebukes  the  lack  of  faith  that  demands  it.  The  preaching 
of  the  prophet  itself  ought  to  be  sign  enough,  as  it  was 
to  the  men  of  Nineveh.  His  own  work  and  that  of  John, 
and  all  the  circumstances,  ought  to  be  sufficient  "signs 
of  the  times"  of  the  approaching  Kingdom  of  God.  The 
section  closes  with  a  warning  to  the  disciples  against 
the  Pharisaic  spirit. 

With  this  section  compare  also  note  on  section  5. 

58.  The  Parable  of  the  Demon  that  Returns.    Mt.  12: 
43-45  =  Lk.  11 :24-26. 

This  is  an  apt  description  of  the  relapse  that  must  often 
have  taken  place  after  demoniacs  were  temporarily  restored 
to  sanity  and  balance.  Jesus  uses  it  as  a  parable  to  illus- 
trate the  habit  of  mind  of  many  people  in  his  environment. 
They  succeeded  in  ridding  themselves  of  certain  evil  in- 
fluences, only  to  fall  victims  to  worse.  The  Pharisee,  for 
example,  in  avoiding  certain  overt  sins,  fell  into  pnde  and 
hypocrisy  and  other  evils  worse  than  the  one  he  prided 
himself  on  having  vanquished.  The  parable  has  its  ap- 
plication in  all  times  and  environments. 

59.  The  Parable  of  the  Differing  Soil.    ]\Ik.  4:2b-8  = 
Mt.  13:3b-8  =  Lk.  8:4b-8a. 

Verse  9  in  Mk.  and  in  Mt.  (the  last  part  of  vs.  8  in  Lk.) 
is  here  omitted.  The  parable  vividly  pictures  the  different 
results  of  the  message  of  God  in  different  souls.  "The 
sign  of  the  prophet  Jonah"  awakens  various  response  in 
men  of  various  mind  and  heart.  The  parable  is  wTongly 
called  "the  parable  of  the  sower."  It  is  not  about  the  sower 
at  all,  who  appears  only  as  the  strewer  of  the  seed.  It 
might  begin  "Seed  was  sown  on  tlie  earth  and  some  fell 
by  the  way-side,"  etc.;  the  meaning  would  be  as  clearly 
expressed  as  now.  It  is  really  a  parable  "Of  the  Different 
Sorts  of  Soil."  Its  lesson  lies  in  that  difference  of  soil, 
not  in  anything  concerning  the  sower  or  the  seed. 


160  NOTES 

60.  The  Parable  of  the  Fruitful  Earth.    Mk.  4:26-29. 
This  parable  is  not  given  in  either  Matthew  or  Luke.    It 

typifies  the  divine  providence  that  watches  over  spiritual 
and  natural  seed-sowing  alike,  and  brings  fruition  by  pro- 
cesses unseen  and  independent  of  man.  It  is  in  a  sense 
a  companion  of  the  preceding  section,  showing  how  God 
brings  to  fruition  what  is  sown. 

61.  The  Parable  of  the  Wheat  and  the  Tares  Together. 
Mt.  13:24-30. 

This  parable  is  not  found  in  either  Mark  or  Luke.  Some 
scholars  think  it  is  another  form  of  the  preceding  section, 
but  this  is  clearly  mistaken.  It  shows  how  God  lets  evil 
and  good  live  side  by  side  in  the  world,  leaving  their  separa- 
tion to  the  great  day  of  final  judgment. 

62.  The  Parable  of  the  Good  and  Bad  Fish  in  the  Net. 
Mt.  13:47-48. 

This  parable  is  found  only  in  Matthew,  like  the  preced- 
ing, to  which  it  is  a  parallel,  with  just  the  same  significance. 
Verses  49-50  are  the  evangelist's  application  or  explana- 
tion and  are  here  omitted. 

63.  The  Parable  of  the  Mustard  Seed.    Mk.  4:31-32  = 
Mt.  13:31-32  =  Lk.  13:19. 

This  parable  expresses  the  sure  conviction  of  the  real- 
ization of  the  coming  Kingdom,  despite  the  smallness  and 
obscurity  of  Jesus'  following.  The  "mustard"  here  de- 
scribed is  evidently  the  "black  mustard,"  which  in  warm 
places  in  Palestine  grows  eight  or  nine  feet  high,  and  re- 
sembles a  small  tree.  The  point  of  the  parable  is  not  in 
the  gradual  growth,  which  is  not  mentioned,  but  in  the 
contrast  of  tiny  seed  and  great  tree,  the  elements  em- 
phasized. 

64.  The  Parable  of  the  Leaven.    Mt.  13 :33  =  Lk.  13 :21. 

This  brief  parable,  in  a  single  sentence,  is  the  companion 
of  the  preceding  section.    Both  contrast  the  future  King- 


NOTES  161 

dom  of  God  with  its  present  obscure  status,  as  preached  by 
Jesus.  The  idea  of  a  gradual  growth  of  the  Kingdom  it- 
self from  more  to  more  is  not  found  in  either  parable. 

65.  The  Parable  of  the  Discovered  Treasure.    Mt.  13: 
44. 

This  parable,  like  the  following,  expresses  simply  the 
truth  that  so  precious  is  the  Kingdom  that  everything  else 
should  be  sacriliced  for  its  attainment.  The  moral  ques- 
tion as  to  the  man's  right  to  buy  the  field  without  niakmg 
known  his  discovery  is  quite  beside  the  point. 

66.  The  Parable  of  the  Precious  Pearl,    Mt.  13:45-46. 

A  companion  of  the  preceding,  with  the  same  significance. 
Notice  how  the  eight  parables  here  grouped  consist  really 
of  four  couples.  Notice  also  how  tliev  deal,  for  the  most 
part,  with  the  farm-life  and  fishing-life  with  which  Jesus 
was  so  familiar  in  Galilee. 

67.  How  Jesus  Taught.    Mk.  4 :33-34  =  Mt.  13 :34. 

A  general  statement  by  the  evangelist  which  serves  well 
to  bring  the  whole  parable  section  to  an  end.  Of  course, 
it  is  not  supposed  that  Jesus  spoke  these  parables  all  on 
the  same  occasion.  They  are  grouped  by  the  evangelists 
(and  so  here)  as  a  matter  of  convenient  literary  arrange- 
ment. 

68.  Jesus'  Pity  for  the  Multitudes.    Mt.  9:35-30;  Mt. 
9:37-38  =  Lk.  10:2. 

The  strong  expression  of  Jesus'  compassion  here  is 
notable. 

69.  The  Choice  of  the  Twel\t:.    :Mk.  3:14-10  r=Mt.  10: 
2-4  =  Lk.  6:13b-lG. 

Out  of  a  large  number  of  "disciples"  or  followers,  Jesus 
now  chooses  twelve  for  special  training  as  helpers  in  the 
great  work  of  the  Mission.  These  Twelve  are  already  the 
nearest,  the  most  fitted  for  his  purpose. 


162  NOTES 

70.  The  Twelve  Sent  Out  to  Preach.  Mk.  6:7-11  = 
Mt.  10 :1,  5-15  =  Lk.  9  :l-5,  10 :4-12. 

Jesus  is  sending  out  his  disciples  to  preach  in  the  Gali- 
lean villages;  they  are  to  speak  his  Message  and  do  his 
work.  Samaria  and  the  Gentile  towns  they  are  to  avoid. 
They  are  to  trust  for  support  to  the  hospitality  of  those  to 
whom  they  go.  The  whole  section  is  close  in  thought  and 
language  to  ancient  Palestinian  life.  Note  the  picturesque 
phrase,  "a  son  of  peace,"  for  one  of  peaceful  nature. 

The  sending  of  the  Seventy  in  Lk.  10  is  an  unhistorical 
parallel  to  the  sending  of  the  Twelve  in  Lk.  9.  For  the 
Jews  the  number  12  typified  Israel ;  the  number  70,  the  Gen- 
tile nations.  Luke  means  to  express  a  mission  to  the  Gen- 
tiles alongside  the  mission  to  the  Jews. 

Here  Lk.  10:1  is  therefore  omitted,  and  the  text  of  Lk. 
9  is  used  more  closely  than  the  parallel  text  of  Lk.  10. 

71.  The  Unresponsive  Cities.  Mt.  ll:21-23  =  Lk.  10: 
13-15. 

Verse  20  of  Matthew  is  the  evangelist's  introduction,  and 
is  here  omitted.  Verse  24,  which  repeats  vss.  15  and  22, 
is  also  omitted. 

This  passage  is  parallel  to  the  passage  about  the  sign  of 
Jonah,  where  it  is  said  that  the  men  of  Nineveh  shall  stand 
up  in  the  judgment  and  condemn  this  generation.  They 
repented  at  the  preaching  of  their  prophet,  whereas  this 
generation  fails  to  respond.  So  the  Galilean  towns,  where 
Jesus  has  done  his  work,  fail  to  respond,  and  this  passage 
expresses  his  disappointment  and  condemnation.  Nineveh, 
Sodom,  Tyre  and  Sidon,  are  familiar  Jewish  types  of  cities 
which  fell  under  the  condemnation  of  God,  and  make  a 
very  effective  contrast  here.  Especially  is  Capernaum, 
Jesus'  headquarters,  rebuked,  in  words  borrowed  from 
Isaiah  14:13-15. 

72.  The  Mission  of  the  Disciples.  Mt.  10:16  =  Lk.  10: 
3;  Mt.  10:24-25  =  Lk.  6:40;  Mt.  10:27  =  Lk.  12:3; 
Mk.  6:12-13  =  Lk.  9:6;  Mt.  11:1. 


NOTES  163 

The  most  of  Mt.  10,  from  vs.  16  on,  is  either  later  than 
Jesus,  or  belongs  in  another  connection.  Matthew  uses  all 
this  material  as  counsel  for  the  Christian  missionaries  of 
his  own  time.  The  disciples'  mission  was  apparently  brief, 
though  not  unsuccessful.  They  are  soon  with  Jesus  again. 
No  details  of  the  mission  are  given. 

73.  The  Disciples'  Return".    Mk.  6:30  =  Lk.  9:10a;  Mt. 
ll:25-27  =  Lk.  10:21-22;  Mt.  11:28-30. 

The  words  of  Jesus  here  express  his  sense  of  the  fact 
that  though  the  proud  and  learned  Pharisees  ignored  or 
rejected  his  message,  yet  many  of  the  common  people,  for 
whom  he  had  such  love  and  pity,  showed  themselves  re- 
ceptive to  it.  This  he  devoutly  sees  as  the  divine  will,  and 
thanks  God  for  it.  His  message  is  God's;  he  sets  forth 
God's  will  as  a  son,  and  only  a  son,  can  know  and  make 
known  his  father's  mind.  The  statement  of  vs.  27  in  Mt. 
(22  in  Lk.)  is  here  simplified,  as  it  has  been  theologically 
expanded. 

74.  The  Lon^e-feast  in  the  Desert.    Mk.  6 :31-42  =  Mt. 
14 :13-20a  =  Lk.  9 :10b-17a. 

This  is  given  in  the  gospels  as  a  wonder  story.  Old 
Testament  suggestions,  such  as  the  miraculous  feeding  by 
manna  in  the  wilderness,  or  the  fine  passage  in  Ps.  107 :4-9, 
have  worked  upon  the  tradition  of  the  original  event  to 
make  it  into  the  miracle-story  we  read.  Especially  has  the 
parallel  in  II  Kings  4 :42-44  been  of  influence.  The  origi- 
nal event  was  a  sort  of  love-feast,  when  Jesus  and  his 
followers  ate  together  their  evening  meal  in  the  desert,  as 
one  great  family.  The  supply  of  food  was  meager,  but 
love  and  fellowship  made  it  sufficient,  and  the  brother- 
hood which  Jesus  taught  received  a  striking  exemplification. 
After  the  love-feast,  always  connected  with  the  memorial 
celebration  of  Jesus'  last  supper,  had  become  a  cherished 
element  in  the  life  of  the  churches,  this  first  love-feast  in 
the  desert  became  important  in  the  tradition,  and  was  told 
with  features  of  the  later  celebration,  as  well  as  with  a 


164  NOTES 

growing  miraculous  coloring.  The  miraculous  element  is 
given  only  by  the  numbers,  and  it  is  just  in  numbers  that 
tradition  is  least  accurate,  as  we  know.  It  was  simply 
that  Jesus  and  his  disciples  gave  freely  of  what  limited 
food  they  had  to  the  people  gathered  about  them.  This 
characteristic  kindness,  coupled  with  the  sense  of  fellow- 
ship inevitably  produced  by  the  act  of  eating  together,  made 
the  occasion  significant  and  memorable. 

75.  Jesus  the  Great  Healer.    Mk.  6 :45-16,  53-56  =  Mt. 
14:22-23a,  34-36. 

Into  this  notice  of  the  return  from  the  place  of  sharing 
the  food,  Mark  and  Matthew  (not  Luke)  have  inserted  the 
story  of  Jesus  walking  on  the  sea,  to  which  Matthew  adds 
the  story  of  Peter's  attempt  to  do  the  same.  This  whole 
episode  is  only  a  legendary  development  of  the  story  of 
Jesus'  calmness  in  the  storm,  given  earlier  (section  52).  It 
is  here,  therefore,  omitted,  but  appears  in  the  appendix. 
The  account  of  the  popular  following  of  Jesus  in  the  plain 
of  Gennesaret  is  a  vivid  expression  of  the  faith  of  the 
common  people  in  his  compassion  and  his  power.  It  con- 
trasts sharply  with  the  following  sections,  which  reveal 
the  distrust  and  hatred  of  the  Pharisees. 

CHAPTER  V 

Jesus'  Way  of  Life 

76.  Jesus'  View  of  Marriage  and  Divorce.    Mk.  10 :2-9, 
ll  =  Mt.  19:3-9. 

Divorce  was  common  and  easy  among  the  Jews  of  Jesus' 
time.  Some  rabbis  allowed  it  for  very  trivial  causes,  and 
the  question  was  much  discussed.  Jesus  does  not  believe 
in  divorce  at  all,  for  any  reason.  He  believes  that  the 
marriage  relation  is  divinely  ordained,  inherent  in  the  very 
creation  of  man  as  male  and  female.  This  divinely  created 
unity  no  man  may  destroy.  The  law  of  Moses  does  not 
command  divorce.     It  allows  divorce   as   a  concession   to 


NOTES  165 

human  frailty,  and  commands  only  the  legal  document  which 
protects  the  woman's  honor.  Jesus'  insistence  is  that  there 
should  never  be  the  occasion  for  such  a  document. 

Matthew,  finding  Jesus'  rule  too  rigorous,  as  have  many 
ever  since,  put  in  a  modification  (5:32  and  19:9)  "except 
for  fornication."  But  this  exception  is  from  Matthew,  not 
from  Jesus.  Against  it  is  the  whole  context;  against  it  is 
also  Mk.  10:11-12,  Lk.  16:18  and  I.  Cor.  7:10-11,  where 
Paul  quotes  "a  word  of  the  Lord"  to  the  effect  that  married 
couples  may  not  separate  and  remarry.  Jesus  and  Paul 
agree  that  the  remarriage  of  such  a  separated  man  or  woman 
is  simple  adultery;  the  tie  of  the  original  marriage  is 
binding  "until  death  do  them  part." 

Compare  the  similar  statement  of  Jesus'  view  in  section 
87. 

77.  How  A  Man  Is  Defiled.    Mk.  7 :1-15,  20-23  =  Mt.  15 : 
1-11,  18-20. 

This  passage  well  contrasts  the  law  of  God  as  given  in 
the  Old  Testament  (especially  in  the  Pentateuch)  with  the 
later  "tradition  of  the  elders."  To  the  latter  belonged  the 
ritual  hand-washing  here  under  discussion.  It  had  no  re- 
lation to  cleanliness,  but  only  to  ceremonial  purity.  Jesus 
is  always  loyal  to  the  Law,  but  opposed  to  this  development 
of  "tradition  of  the  elders,"  because  it  seemed  to  him  to 
divert  attention  from  the  real  will  of  God,  as  expressed  in 
the  Scriptures.  Its  moral  indifference  condemned  it  in  his 
ej'es.  He  is  here  of  course  not  discussing  what  foods  a 
Jew  may  lawfully  eat  (that  was  set  down  in  the  law  of 
Moses),  but  what  constitutes  true  defilement.  His  inter- 
est is  moral,  not  ritual,  but  he  is  not  breaking  with  any  pre- 
cept of  the  Law. 

The  Old  Testament  quotation  is  from  Is.  29:13. 

78.  The  Pharisees  Offended.    Mt.  15:12-14  =  Lk.  6:39; 
Mt.  13:51-52. 

This  section  introduces  the  following  discussion  of  the 
real  practice  of  the  Jewisli  religion,  and  the  contrast  be- 
tween the  ideals  of  Jesus  and  those  of  the  Pharisees. 


166  NOTES 

79.  The   Pharisees   Good   Teachers   but   Bad   Models. 
Mt.  23:l-5a  =  Lk.  11:46. 

Here  Jesus  distinctly  declares  his  attitude  of  loyalty  to 
the  Law,  along  with  his  criticisms  of  its  professional  expo- 
nents. 

80.  Sincere  and  Insincere  Fasting.    Mt.  6:16-18. 

This  passage  merely  bids  sincerity  in  fasting,  instead 
of  making  it  a  formal  piety,  to  gain  the  approval  of  men. 
The  thought  is  the  same  as  in  section  16.  The  words 
"anoint  thy  head  and  wash  thy  face"  do  not  counsel  any 
special  festive  display,  but  only  the  usual  toilet,  the  ab- 
sence of  which  was  noticeable  to  others. 

Fasting,  prayer  and  almsgiving  were  the  three  chief 
Pharisaic  pieties,  and  are  here  commented  on  in  turn, 
with  closely  parallel  phraseology. 

81.  Sincere  and  Insincere  Prayer.    Mt.  6:5-6. 

The  same  note  of  sincerity  in  religious  observance  is 
here  dominant.  The  going  into  the  inner  chamber  is  not 
primarily  for  seclusion  and  quiet,  but  to  avoid  the  os- 
tentation of  being  seen  of  men.     Compare  section  34. 

82.  Sincere  and  Insincere  Charity,    Mt.  6:1-4. 
The  same  insistence  as  in  the  preceding  two  sections. 

83.  The  Obligations  of  a  Slave.    Lk.  17 :7-10. 

This  passage,  which  is  really  a  parable,  brings  out  very 
clearly  the  difference  between  the  morality  of  law-keeping, 
which  is  the  morality  of  the  slave,  and  the  morality  of  the 
spirit,  which  is  the  morality  of  the  personal  relationship. 
So  long  as  men's  service  of  God  is  merely  the  keeping  of  a 
set  of  laws  which  are  regarded  as  obligatory,  men  are 
slaves,  whose  service  can  claim  no  thanks,  no  personal  recog- 
nition. It  is  only  when  human  service  forgets  the  com- 
mand, and  is  the  glad  free  expression  of  love  and  good- 
will, that  it  becomes  the  filial  service  Jesus  urges,   and 


NOTES  167 

meets  the  Father's  personal  response  to  the  child's  of- 
fering. Two  men  do  the  same  thing.  The  slave  says,  "I  do 
this  irksome  duty  because  my  master  says  I  must;"  the 
son  says,  "I'm  glad  to  do  this  thing  for  Father,  because  I 
love  him  and  desire  what  he  desires." 

84.  Not  to  Destroy  but  to  Fulfill.    Mt.  5:17-20  =  Lk. 
16:17. 

Here  comes  out  Jesus'  strong  loyalty  to  the  Law,  to- 
gether with  his  insistence  that  God  wanted  something 
beyond  faithful  law-keeping,  the  exceeding  righteousness, 
which  added  to  the  observance  of  the  letter  the  fulfillment 
of  the  spirit.     This  is  illustrated  in  tho  following  sections. 

85.  The  Use  of  Oaths.    Mt.  5 :33-37. 

The  use  of  oaths  was  carried  to  a  great  extreme  among 
the  ancient  Jews,  and  is  much  discussed  in  the  Talmud. 
The  quotation  is  from  Lev.  19:12,  combined  with  Num. 
30:2  and  Deut.  23:21-24.  The  description  of  heaven  as 
God's  throne  and  earth  as  his  footstool  is  from  Is.  66:1, 
"The  city  of  the  great  King"  is  from  Ps.  48:2.  This  is 
the  only  place  in  the  gospels  where  Jesus  calls  God 
King,  and  this  is  but  a  quotation. 

86.  Adultery  of  the  Heart.    Mt.  5:27-28. 

The  law  quoted  is  from  the  Decalogue  (Ex.  20:14). 
The  law  is  God's  will  and  must  be  observed,  but  more 
than  tliat  is  demanded;  its  spirit  must  be  fulfilled,  carried 
out  so  as  to  repress  every  lustful  look  or  thought  or 
desire. 

87.  The    Sacredness   of    Marrlvge.    Mt.    5:31-32  =  Lk. 
10:18. 

The  law  quoted  is  Deut.  24:1.  Jesus  of  course  thinks 
that  if  a  man  puts  away  his  wife,  he  should  give  her  the 
certificate  of  separation,  to  protect  her  honor.  But  he 
thinks  that  no  man  should  put  away  his  wife;  he  believes 
that  God  intended  marriage  to  be  binding,  and  that  married 


168  NOTES 

people  commit  adultery  if  they  marry  again  after  divorce  or 
separation.  For  fuller  comment  on  the  matter,  see  section 
76. 

88.  The  Spirit  of  Hatred.    Mt.  5 :21-22. 

The  law  quoted  is  Ex.  20:13,  Of  course,  Jesus  agrees 
with  the  pronouncement  of  the  law,  but  adds  that  the  spirit 
of  hate  and  scorn,  which  lies  behind  all  murder,  is  the 
thing  of  which  men  must  rid  their  lives.  The  word  trans- 
lated "Fool!"  is  a  stronger  term  of  contempt  than  the 
■word  translated  "Stupid!" 

89.  Retaliation.    Mt.  5 :38-41  =  Lk.  6 :29 ;  Mt.  5 :2o-26  = 
Lk.  12:58-59. 

The  law  cited  is  Ex.  21:24  =  Lev.  24:19-20;  also  Deut. 
19:15-21.  It  has  reference  solely  to  procedure  in  a  law- 
court,  and  offers  the  judge  a  rough  and  ready  rule  by 
which  he  may  administer  justice  by  "making  the  punish- 
ment fit  the  crime."  As  a  court  rule  it  was  of  course  long 
obsolete  in  Palestine;  Jesus  was  not  concerned  with  it  as 
such,  but  only  as  used  to  justify  private  revenge  and 
retaliation  upon  one's  enemy,  which  the  Old  Testament  no- 
where inculcates.  Jesus  means:  be  at  peace,  reconcile  your 
differences,  suffer  wrong  rather  than  do  wrong.  No  man 
has  a  right  to  go  on  living  in  enmity  with  his  brother;  that 
in  itself  is  a  wrong  for  which  he  must  some  day  give 
strictest  account. 

90.  Love  Your  Enemies.    Mt.  5:42-48  =  Lk.  6:27-28,  30, 
32-36. 

The  law  "Love  thy  neighbor"  is  Lev.  19 :18.  There  is  no 
law  to  hate  one's  personal  enemy.  On  the  contrary,  pas- 
sages like  Ex.  23:4-5  and  Prov.  25:21-22  inculcate  in  the 
plainest  fashion  love  and  kindness  to  personal  enemies. 
The  ancient  bidding,  however,  strongly  needed  Jesus'  rein- 
forcement. There  are  political  utterances  of  hostility  to 
national  enemies  (e.  g.,  Deut.  7:2-5;  20:13-18;  23:3-6; 
25:17-19;   Ps.   137:7-9).    But  these  were  not  meant  to 


NOTES  169 

guide  the  feeling  and  action  of  Jews  toward  their  brother 
Jews.  Men  are  to  be  not  abstractly  "perfect,"  but  all- 
complete  in  love  and  goodnlss,  excluding  no  one  from  the 
circle  of  their  benevolence,  because  that  is  the  example  set 
by  their  God  and  Father. 

91.  The  Parables  op  the  Foundations  of  Rock  and  of 
Sand.    Mt.  7 :24-27  =  Lk.  6 :46-49. 

These  vivid  parables  form  a  fitting  close  to  Jesus'  dis- 
course on  the  morality  of  the  Kingdom. 

92.  The  Effect  of  Jesus'  Teaching.    Mk.  1 :22  =  Mt.  7: 
28-29  =  Lk.  4 :32  j  Lk.  11 :53-54. 

The  first  comment  puts  in  a  single  phrase  what  many  epi- 
sodes in  the  gospel  reveal — the  extraordinary  impression  of 
originality  and  authority  which  Jesus  made.  The  second 
shows  the  growing  hostility  of  the  Pharisees,  which  culmi- 
nates in  Jesus'  death. 

CHAPTER  VI 
Thou  Art  the  Messiah  I 

93.  The  Gentile  Woman's  Daughter.    Mk.  7:24-30  = 
Mt.  15:21-28. 

This  episode  is  not  mentioned  in  Luke.  It  is  a  parallel  to 
the  episode  of  the  centurion's  boy,  illustrating  Jesus'  natural 
hesitation  as  a  Jew  to  minister  to  Gentiles,  though  he  almost 
immediately  overcomes  that  hesitation  when  he  sees  the 
faith  and  earnestness  of  tlie  suppliant.  Like  the  centurion's 
boy,  the  girl  here  is  relieved  without  being  in  the  actual 
presence  of  Jesus.  Such  "absent  cures"  are  neither  infre- 
quent nor  abnormal. 

94.  Jesus  as  Messiah.    Mk.  7 :31  =  Mt.  15 :29 ;  IVIk.  8 :27- 
33  =  Mt.  16:13-17,  20-23  =  Lk.  9:18-22. 

This  is  the  first  time  that  the  Messiahship  of  Jesus  has 
been  spoken.    It  is  important  that  it  is  spoken  by  tlie  quick, 


170  NOTES 

impulsive,  intuitional  Peter.  It  comes  to  Lim  by  a  flash  of 
insight;  not  by  information  from  "flesh  and  blood,"  but  by 
inspiration  from  God.  Jesus  strictly  forbids  his  disciples  to 
mention  his  Messiahship  to  others.  The  general  view  ie  that 
Jesus  is  John  the  Baptist  revived  from  the  dead,  or  the  ex- 
pected Elijah,  or  some  other  prophet  heralding  the  King- 
dom. All  consider  him  a  prophet;  no  one  outside  the  Twelve 
has  thought  of  him  as  Messiah.  Nor  does  he  wish  any  one 
to  do  so.  It  can  make  no  difference  who  is  to  be  Messiah; 
men's  duty  to  prepare  is  still  the  same.  Jesus  means  to  go 
on  doing  the  work  of  the  prophet  and  teacher  preparing  men 
for  the  Kingdom,  until  God,  in  his  own  time  and  way,  calls 
him  to  be  Messiah,  founding  the  Kingdom.  Of  the  time  he  is 
entirely  ignorant,  but  the  way  has  been  made  clear  to  him  by 
the  growing  hostility  of  the  Pharisees.  He  sees  that  this 
hostility  can  end  only  in  his  death.  He  can  escape  only  by 
giving  up  his  work — and  that  he  will  not  do ;  or  by  a  direct 
intervention  of  God — and  that  he  does  not  expect.  For  he 
believes  that  the  path  of  suffering  and  death  is  the  path  by 
which  God  means  to  exalt  him  to  the  high  honor  of  Messiah- 
ship.  Dan.  7:13  told  of  a  "son  of  man  coming  with  the 
clouds  of  heaven",  and  this  was  taken  as  a  prophecy  of 
Messiah  coming  from  heaven  to  establish  the  Kingdom. 
Jesus  is  a  living  man  on  earth ;  how  can  he  come  as  Messiah 
from  heaven  ?  The  answer  is  that  he  must  die,  pass  into  the 
place  of  the  dead,  but  escaping  thence  at  the  earhest  moment 
("on  the  third  day"  is  the  Jewish  proverbial  way  of  putting 
it),  be  will  rise  to  God,  and  so,  exalted  and  glorious,  can 
return  as  Messiah  on  the  clouds  of  heaven.  It  is  Jesus' 
conviction  that  his  enemies  mean  to  kill  him  that  causes  him 
to  make  use  of  this  Son  of  Man  prophecy.  The  phrase 
Son  of  Man  is  used  for  the  fij:^t  time  at  this  scene  at  Caesarea 
Philippi,  and  is  never  used  afterwards  except  when  Jesus 
is  speaking  to  his  disciples  alone.  It  means  "Messiah"; 
and  Jesus  never  spoke  of  himself  as  Messiah  to  outsiders, 
nor  allowed  his  disciples  to  do  so.  Wherever  the  term  Son 
of  Man  occurs  before  Ca^sarea  Philippi,  or  in  words  spoken 
before  a  general  audience,  it  is  either  not  genuine,  or  means 


NOTES  171 

simply  "man."  Jesus'  prophecy  of  his  coming  fate  is  no 
miraculous  foreknowledge,  but  was  read  only  too  clearly  in 
his  enemies'  words  and  acdons.  Verses  18  and  19  of 
Matthew,  including  the  famous  words  to  Peter,  "Thou  art 
Peter,  and  on  this  rock  I  will  build  my  church,"  are  surely 
not  genuine  words  of  Jesus  and  are  here  omitted. 
With  this  section  compare  note  on  section  5. 

95.  The  Meaning  op  Discipleship.  Lk.  12:49-50;  Lk. 
14:28-33;  Mt.  10:38-39  =  Lk.  14:27,  17:33;  Mk.  8:34- 
9:l  =  Mt.  16:24-28  =  Lk.  9:23-27;  Mt.  10:28-33  = 
Lk.  12:4^9. 

This  passage  puts  together  sayings  of  Jesus  to  his  own 
disciples  (not  to  the  people)  concerning  the  seriousness  of 
their  discipleship.  He  warns  them  what  loyalty  to  him  and 
his  cause  may  involve.  These  sayings  are  all  uttered  after 
Jesus  faces  death  for  himself,  and  thinks  the  same  fate  may 
await  some  of  his  followers.  At  any  rate,  he  wishes  them  to 
be  ready  to  make  the  extreme  sacrifice  if  it  be  demanded,  to 
have  the  same  spirit  that  is  in  him,  to  take  up  their  crosses 
and  follow  after  him,  if  the  call  come.  This  reference  to  the 
cross  uses  a  proverbial  saying,  but  of  course  Jesus  could 
foresee  that  he  would  die  by  crucifixion.  The  Jews  had  no 
right  to  execute  a  man ;  they  could  only  hand  him  over  to  the 
Roman  power,  and  the  Roman  method  of  executing  pro- 
vincials (not  Roman  citizens)  was  by  the  cross. 

This  passage  shows  how  Jesus  literally  believed  that  the 
end  of  this  wrong  world-order,  and  the  coming  of  the  new 
Kingdom  of  God,  would  be  realized  in  his  own  generation. 
The  words  at  the  end  of  the  section  are  not  to  be  taken 
figuratively,  but  quite  literally. 

96.  The  Ambition  of  James  and  John.  Mk.  10 :35-45  = 
Mt.  20:20-28  (23:11)  =Lk.  22:24-27. 

Here  Mark  is  followed.  Matthew  changes  the  scene  and 
saves  the  reputation  of  James  and  John  by  putting  the  re- 
quest into  the  mouth  of  their  mother.  Luke  has  still 
greater  changes  of  wording,  omits  the  request  of  the  two  dis- 


172  NOTES 

ciples  altogether,  and  makes  the  discussion  take  place  at  the 
Last  Supper. 

The  statement  that  James  and  John  would  drink  Jesus'  cup 
of  martyrdom  would  not  stand  in  our  gospels  unless  it  had 
been  realized  before  they  were  written.  James'  martyrdom 
is  recounted  in  Acts  12:2,  that  of  John  is  well  attested  by 
early  witness  outside  the  New  Testament.  Both  died  in  Pal- 
estine before  the  year  70,  the  approximate  date  of  Mark's 
gospel. 

The  closing  words  of  this  section  bring  out  strongly  Jesus' 
sense  of  his  Messiahship,  not  as  a  personal  exaltation,  but 
as  the  opportunity  for  supreme  service. 

97.  Jesus  Foretells  His  Death.    Mk.  9 :30-32  =  Mt.  17 : 
22-23  =  Lk.  9:44r45;  Mk.  9:10-13  =  Mt.  17:10-12. 

A  further  attempt  by  Jesus  to  prepare  his  followers  for 
the  catastrophe  which  he  clearly  saw  before  himself  and  his 
mission.  He  explains  that  the  prophecy  of  the  return  of 
Elijah  "to  restore  all  things"  (Mai.  4:6)  is  fulfilled  in  John 
the  Baptist.  So  also  the  prophecies  of  the  fate  of  Messiah ! 
For  Jesus,  so  soon  as  he  realized  that  he  must  die,  aecei)ted 
this  as  God's  will  and  part  of  the  divme  plan  to  lead  him  up 
to  Messiahship.  So  he  found  in  the  Old  Testament  refer- 
ences which  he  devoutly  interpreted  as  foreshadowings  oi 
the  path  of  suffering  which  he,  as  the  destined  Messiah,  must 
walk.  These  he  does  not  expressly  cite,  and  we  do  not  know 
just  what  passages  had  this  meaning  for  him.  But  such 
passages  undoubtedly  gave  him  much  strength  and  courage, 
and  helped  him  to  bear  his  cross,  as  knowing  it  was  God's 
long-prophesied  plan.  The  idea  that  Messiah  should  suffer 
or  should  be  anything  but  a  victorious  king  was,  however, 
new  to  the  Jews,  and  we  cannot  wonder  that  the  disciples 
were  slow  to  accommodate  their  understandings  to  these  re- 
iterated statements  of  Jesus. 

98.  Which  of  the  Disciples  is  Greatest?    Mk.  9:33- 
36  =  Mt.  18:l-4  =  Lk.  9:46-47,  48b. 

The  question  of  the  disciples,  "Which  among  us  is  the 


NOTES  173 

greatest?"  arises  because  J«>sus  lias  spoken  of  his  coming 
Messianic  glory,  and  they,  as  Messiah's  nearest  friends,  look 
for  high  places  in  the  Kingdom.  It  is  only  the  ambition 
shown  by  James  and  John  finding  expression  also  in  the 
rest  of  the  group. 

99.  Jesus  and  the  Childeen.  'Mk.  10:13-16  =  Mt.  19: 
13-15  =  Lk.  18:15-17;  Mk.  9:37  =  Mt.  18:5  =  Lk.  9: 
48a;  Mt.  18:10. 

A  second  section  in  which  the  little  child  is  used  as  the 
type  of  the  children  of  the  Kingdom.  Througliout  the  pas- 
sage, the  term  "little  one"  is  used  in  its  literal  sense,  though 
the  evangelists  sometimes  use  it  as  denoting  an  ordinary 
Christian,  as  in  the  phrase,  "these  little  ones  which  believe 
on  me." 

100.  Un AVOWED  Friends.  Mk.  9:3S^0=:Lk.  9:49-50; 
Mk.  9  :41  =  Mt.  10 :42. 

That  Jesus'  name,  used  as  a  spell  by  others  than  his  pro- 
fessed followers,  was  effective  in  exorcism,  is  not  surprising, 
when  we  recall  his  fame  and  his  popularity  as  a  healer.  We 
see  it  still  so  used  in  later  times,  in  Acts  19:13-17.  Jesus 
is  glad  to  have  his  influence  extended,  and  is  appreciative  of 
all  friendliness,  even  if  it  does  not  mean  personal  attach- 
ment to  his  cause. 

101.  Seventy  Times  Seven.  Mt.  18:15  =  Lk.  17:3;  Lk. 
17:4;  Mt.  18:21-22;  Mk.  ll:25  =  Mt.  G:14-15;  Mt. 
5 :23-24. 

This  section  is  put  together  from  kindred  sayings  in  vari- 
ous parts  of  the  gospels.  Nowhere  docs  Jesus'  insistence 
on  love  to  man  as  an  essential  part  of  religion  find  a  better 
expression. 

102.  The  Parable  op  the  Forgiven  Man  Who  Would 
Not  Forgive.    Mt.  18 :23-35. 

This  parable  illustrates,  by  a  very  vivid  and  drastic  paral- 
lel, the  duty  of  every  man  to  forgive  his  fellow,  as  God  has 


174  NOTES 

forgiven  him.  The  details  go  beyond  the  possibilities  of 
an  actual  situation ;  a  creditor  to  the  amount  of  ten  thousand 
talents  (eleven  or  twelve  million  dollars)  is  unlikely,  even  if 
he  were  a  king  or  emperor  demanding  a  reckoning  from  the 
governors  who  collect  revenue  from  subject  provinces.  But 
the  figure  is  purposely  exaggerated,  to  make  an  effective  con- 
trast between  God's  immeasurable  goodness  to  us  and  the 
generosity  we  are  ever  able  to  show  to  each  other,  as  repre- 
sented by  the  fellow  servant's  debt  of  a  hundred  denaria, 
something  like  seventeen  dollars. 

103.  The  Parable  of  the  Shrewd  Steward.    Lk.  16:1-8. 

This  parable  has  seemed  to  many  readers  to  commend  a 
dishonest  and  selfish  action,  and  therefore  to  be  of  doubt- 
ful moral  value.  It  is  not  one  of  Jesus'  most  successful 
parables,  it  must  be  confessed,  yet  there  is  no  reason  for 
regarding  it  as  a  later  composition,  as  some  do,  or  for 
being  disturbed  by  its  moral  teaching.  Luke  was  interested 
to  preserve  it,  because  it  had  allusion  to  one  of  his  favorite 
ideas,  the  relation  of  riches  to  the  Christian  life.  But  in 
his  own  comment  (vs.  9),  which  is  here  omitted,  and  in 
following  the  parable  by  vss.  10-15,  which  have  reference 
to  the  right  use  of  wealth  in  philanthropy,  Luke  gives  the 
parable  a  point  which  it  really  does  not  have.  It  does  not 
illustrate  the  correct  use  of  wealth.  Still  less  does  it  offer 
an  example  of  conduct  to  be  imitated.  The  steward  is 
called  by  Jesus  unjust,  i.  e.,  morally  wrong,  but  he  is  com- 
mended for  his  shrewdness,  his  ability  to  know  how  to  get 
out  of  a  difficult  situation  and  prevent  the  shipwreck  of  his 
fortunes.  It  is  unfortunately  true  that  the  children  of  this 
world  are  wiser  in  their  own  generation  than  the  children 
of  light,  and  to  the  latter,  while  they  live  in  this  genera- 
tion, something  of  the  same  worldly-wisdom,  that  they  may 
guide  their  affairs  with  discretion,  is  necessary,  and  it  is 
wholesome  to  find  Jesus  commending  it.  But  it  is  not  the 
man's  method  which  he  commends ;  the  parable  is  not  an  alle- 
gory, and  has  no  teaching  concerning  the  use  of  means. 


NOTES  175 

104.  The  Rich  Young  Man:    Mk.  10:17-27  =  Mt.  19:16- 
20  =  Lk.  18 :18-27. 

This  passage  is  often  quoted  as  showing  Jesus'  social 
interest,  his  insistence  that  one  must  dispossess  himself  of  all 
his  wealth  and  belongings,  by  turning  them  over  to  the  poor, 
in  order  to  be  his  disciple.  But  Jesus'  interest  here  is  not 
at  all  social,  but  purely  religious.  The  young  man's  riches 
bind  him  to  this  world  and  its  concerns;  the  test  for  him 
is  his  willingness  to  share  the  life  of  sacrifice  and  privation 
which  is  the  lot  of  Jesus  and  his  disciples.  But  the  counsel 
to  give  his  money  to  the  poor  is  for  his  sake,  not  for  theirs; 
not  to  relieve  their  poverty,  but  to  save  his  soul,  is  Jesus' 
concern.  He  found  it  true,  as  did  his  disciples  and  apostles 
after  him,  that  riches  and  social  station  were  almost  in- 
surmountable barriers  to  a  man's  consecration  to  the  ideals 
for  which  he  stood.  Humanly  speaking,  it  seemed  impos- 
sible that  a  rich  man  should  join  the  despised  company  of 
Galilean  fisherfolk  and  lowly  devotees,  but  with  God's  help 
many  a  rich  man  did  it,  and  increasingly  as  the  discipleship 
of  Jesus  grew  into  the  Christian  church. 

It  is  interesting  to  remember  that  this  young  man  who 
did  not  become  his  follower,  is  the  only  man  in  the  synoptic 
gospels  whom  Jesus  is  said  to  have  loved.  This  beautiful, 
human,  personal  touch  is  omitted  by  Matthew  and  Luke, 
whose  interest  is  chiefly  in  what  they  regard  as  the  moral 
of  the  episode,  the  criticism  of  riches. 

105.  The  Parable  op  the  Foolish  Rich  Man.    Lk.  12 :13- 
20. 

Verse  21  is  the  evangelist's  comment,  and  is  here  omitted. 
Here  the  unequal  distribution  of  this  world's  goods,  the 
most  pressing  economic  problem  of  all  times,  is  laid  be- 
fore Jesus  in  a  concrete  instance.  As  always,  he  refuses 
to  decide  a  merely  "social  question,"  but  turns  it  at  once 
into  a  religious  question.  The  folly  of  a  life  of  selfish  in- 
dulgence, without  care  for  others,  is  vividly  set  forth. 


176  NOTES 

106.  The  Parable  of  Lazarus  and  the  Rich  Man.    Lk. 
16 :19-31. 

This  vivid  parable  also  is  uot  an  allegory;  it  does  not 
purport  to  give  a  picture  of  the  situation  beyond  the  grave. 
The  conception  of  heaven  and  hell  is  essentially  the  usual 
Jewish  one  in  Jesus'  time,  but  the  point  of  the  parable  is 
in  its  condemnation  of  the  rich  man's  selfishness  and  indif- 
ference to  his  suffering  fellow-men.  The  Jew  who  has 
Moses  and  the  prophets,  a  Jew  like  the  scornful  Pharisee 
who  scoffs  at  Jesus,  has  knowledge  enough  of  the  will  of 
God  to  avoid  such  condemnation.  It  is  sometimes  objected 
to  this  parable  that  Lazarus  goes  to  heaven  only  because  he 
is  poor,  and  the  rich  man  to  hell  only  because  he  is  rich. 
But  later  Judaism  generally  tends  to  represent  the  poor 
man  as  pious;  wherever  a  poor  man  is  introduced  into  a 
tale  or  a  saying,  his  piety  is  assumed  without  question. 
So  in  all  the  later  books  of  the  Old  Testament,  and  the  New 
Testament  generally.  Jesus  did  not  have  to  explain  to  his 
hearers  that  Lazarus  was  a  good  man.  Similarly  there  is 
a  tendency  to  make  the  rich  man  the  "villain"  of  the  tale 
or  saying,  to  think  of  him  as  godless  and  cruel.  But  in  any 
case,  the  selfishness  of  this  rich  man  is  clearly  enough 
brought  out  in  the  description. 

It  is  notable  that  this  poor  man  is  the  only  character 
in  any  of  Jesus'  parables  to  receive  a  name.  The  suggestion 
that  Lazarus  should  rise  from  the  dead  very  probably  forms 
the  starting-point  for  the  story  of  the  raising  of  Lazarus  in 
the  Fourth  Gospel.  There  the  result  (John  11:46-53)  was 
what  is  here  prophesied — unbelief. 

107.  The  Scoffing  Pharisees.    Lk.  16:14-15,  10-12. 

This  passage  well  represents  the  Pharisaic  attitude  toward 
such  teaching  as  that  which  just  precedes.  Faithful  use  of 
what  God  has  lent  gives  the  surest  title  to  riches  laid  up 
in  heaven.  Compare  the  parable  of  the  talents  (section 
136). 


NOTES  177 

108.  The  Hesitating  Disciples.  Mt.  8:19-22  =  Lk.  9: 
57-62. 

The  sternness  and  sharpness  of  the  sayings  of  this  sec- 
tion reveal  the  situation  of  the  last  weeks  of  Jesus'  mission, 
when  opposition  has  grown  acute  and  death  is  in  the  air. 
There  is  no  longer  any  place  for  hesitation;  a  man  must 
be  wholeheartedly  Jesus'  follower,  or  not  at  all.  To  decide 
for  him  now  means  renunciation  and  sacrifice  and  the  break 
with  much  that  is  dear. 

With  this  section  compare  section  5. 

109.  Complete  Consecration.*  Mt.  10:37  =  Lk.  14:26; 
Mk.  10 :29-31  ==  Mt.  19:29-30  =  Lk.  18:29-30;  Mt.  18: 
7  =  Lk.  17:1 ;  Mk.  9 :43,  45,  47  =  Mt.  18 :8-9  (5 :29-30). 

Here  are  united  sayings  that  belong  together,  in  mean- 
ing and  purpose,  though  separated  and  in  part  given  other 
significances  by  the  evangelists.  This  passage,  like  the  pre- 
ceding, gives  us  a  vivid  sense  of  the  absolute  consecration 
Jesus  felt  to  be  demanded  by  the  increasing  danger  of  his 
situation.  Consecration  to  him  and  his  cause  meant  the 
willingness  to  let  everything  else  go,  however  near  and 
dear,  that  should  come  between  the  life  and  the  ideal  to 
which  it  gave  allegiance.  In  Jesus'  own  ease,  it  had  meant 
the  breaking  of  family  ties,  and  he  felt  that  it  would  un- 
doubtedly mean  the  same  for  some  of  his  followers.  Com- 
pare the  significant  scene  of  section  49.  Compare  Mt.  10 : 
34-36  (Lk.  12:51-53),  words  probablj'^  not  from  Jesus,  and 
not  used  in  this  text,  which  vividly  express  how  many  early 
Christians  had  to  choose  between  loyalty  to  family  and 
loyalty  to  Jesus.  Compare  also  the  scene  in  the  life  of  the 
young  Francis  of  Assisi,  when  to  the  father  who  had  tried 
by  every  means  to  force  him  to  renounce  his  dedication  to 
poverty  and  service,  he  flung  back  the  money  and  the  gar- 
ments whicli  represented  that  father's  claim  upon  him. 
Read  also  Minot  Savage's  h.Mnn,  "0  Star  of  Truth  down- 
shining,"  especially  the  last  stanza   (Amore  Dei  No.  6) ; 


178  NOTES 

and  the  same  underlying  sentiment  comes  out  in  Lovelace's 
lines  "To  Lucasta,  on  Going  to  the  Wars": 

"I  could  not  love  thee,  dear,  so  much, 
Loved  I  not  honor  more." 
Such  an  inexorable  choice  as  was  forced  upon  Jesus  and 
many,  perhaps  most,  of  his  earliest  followers,  is  not  -le- 
manded  of  every  one.     But  when  the  demand  comes,  these 
sayings  of  Jesus  help  to  understand  it  and  to  meet  it. 

110.  The  Warning  Against  Herod.    Lk.  13:31-33. 

Herod  Antipas,  who  had  put  to  death  John  the  Baptist, 
and  who  had  declared  Jesus  to  be  John  risen  from  the  dead, 
is  now  ready  to  add  another  deed  of  blood  to  his  list.  Per- 
haps if  Jesus  had  remained  in  Galilee,  he  would  have  fallen 
a  victim  to  Herod's  hostility.  But  he  was  already  certain 
that  he  must  die,  and  he  felt  it  unfitting  "that  a  prophet 
perish  out  of  Jerusalem."  Moreover,  it  is  now  Passover 
time,  which  draws  him  to  the  holy  city.  The  reference  to 
the  third  day  is  simply  the  proverbial  way  of  expressing 
"very  soon." 

CHAPTER  VII 

The  Journey  to  Jerusalem 

111.  Jesus  Starts  for  Jerusalem.    Mk.  10:l  =  Mt.  19: 
1-2  =  Lk.  9:51;  Lk.  8:1-3. 

The  journey  to  Jerusalem,  here  begun,  was  for  the  pur- 
pose of  attending  the  feast  of  the  Passover,  a  pilgrimage 
incumbent  on  every  loyal  Jew.  It  was  the  custom  to  make 
the  journey  in  companies  or  caravans,  for  fellowship  and 
protection  against  robbers  and  hostile  Samaritans.  The 
women  here  mentioned  appear  in  the  last  scenes  in  Jeru- 
salem. This  is  the  first  mention  of  Mary  the  Magdalene 
(that  is,  from  the  town  of  Magdala,  on  the  lake).  The 
statement  that  seven  devils  had  gone  out  of  her  probably 
means  that  she  had  been  healed  by  Jesus  of  an  especially 
severe  ease  of  "possession."    (Compare  the  legion  of  demons 


NOTES  179 

in  section  53.)  There  is  no'  reason  whatever  for  identify- 
ing her  with  the  sinful  woman  who  anointed  Jesus'  feet 
(section  46)  or  for  regarding  hei;  as  a  sinful  woman  at  all, 
as  is  commonly  done. 

112.  Mary  and  Martha.    Lk.  10 :38-42. 

These  sisters  appear  only  in  Luke  of  the  synoptic  gos- 
pels, but  are  used  also  in  the  Fourth  Gospel  (chapters  11 
and  12),  which  takes  more  suggestions  from  Luke  than 
from  either  Mark  or  Matthew.  The  Fourth  Gospel  story 
is  wholly  unhistorical,  and  we  are  entirely  ignorant  of  where 
the  sisters  lived,  or  of  their  further  relations  with  Jesus. 

113.  Jesus  Again   Foretells  His  Death.    Mk.   10:32- 
34  =  Mt.  20:17-19  =  Lk.  18:31-34. 

In  going  to  Jerusalem,  Jesus  knew  that  in  all  probabilty 
he  was  going  to  his  death.  He  could  describe  his  probable 
fate  in  advance,  for  he  knew  the  procedure  when  provin- 
cials were  put  to  death  by  the  orders  of  Rome.  The  method 
was  crucifixion,  preceded  by  scourging;  of  condemnation 
by  the  Sanhedrin  he  was  certain,  and  mockery  of  a  Jewish 
victim  by  the  Roman  soldiery  chai-ged  with  his  execution 
was  an  inevitable  part  of  the  occasion.  Jesus,  who  may 
very  probably  have  witnessed  such  a  scene,  foresaw  it  all 
vividly,  and  tried'  to  make  it  so  clear  to  the  disciples  that  the 
catastrophe,  when  it  came,  would  not  sweep  them  off  their 
feet.  Yet,  as  this  passage  indicates,  and  as  the  event 
showed,  he  was  unable  to  make  them  fully  understand. 
Compare  section  97. 

114.  The  Inhospitable  Samaritan  Village.    Lk.  17:11; 
9:52-56. 

This  passage  pictures  a  not  uncommon  incident  in  the 
Jewish  pilgrims'  journey  to  Jerusalem — the  refusal  of  hos- 
pitality by  a  Samaritan  village.  For  the  Jews  and  Samari- 
tans were  at  enmity,  and  had  no  dealings  with  one  another. 
The  dispositions  of  James  and  John,  the  sons  of  Thunder, 
are  also  illustrated.    Jesus,  though  a  loyal  Jew,  had  no  such 


180  NOTES 

feeling  of  hostility  to  Samaritans  as  most  of  liis  country- 
men cherished. 

115.  The  Parable  of  tiJe  Good  Samaritan.    Lk.  10:30- 
36. 

This  famous  parable  shows  how  Jesus  thought  of  Samari- 
tans. In  simple  human  kindness  they  might  give  the  most 
orthodox  Jew  lessons.  The  Jew's  religion  was  better  than 
that  of  the  Samaritan,  but  the  latter  often  made  far  better 
use  of  the  religion  he  had  than  did  the  former.  Vss.  29  and 
37,  which  the  evangelist  adds  to  fit  the  parable  into  a  con- 
text where  it  did  not  originally  belong,  are  here  omitted. 
The  parable  is  well-placed  here,  as  Jesus  and  the  Twelve  are 
themselves  going  down  to  Jericho,  after  a  scene  which 
raised  the  question  of  attitude  toward  the  Samaritans.  The 
word,  "neighbor,"  in  the  last  sentence,  is  almost  a  technical 
word,  used  by  Jews  of  their  fellow- Jews.  Jesus  here  (as  in 
section  90)  is  trying  to  give  it  a  wider,  more  human  meaning. 

116.  Zacch^us.    Lk.  19  :l-9. 

A  vivid  and  charming  incident.  Jesus'  attitude  toward 
the  eager  tax-gatherer  is  characteristic. 

117.  Blind  Bartim^us  Cured.    Mk.  10:46-52  =  Mt.  20: 
29-34  =  Lk.  18:35-43. 

Matthew  makes  the  blind  man  into  two,  and  has  a  doublet 
of  the  incident  also  in  9 :27-31. 

The  cure  of  such  a  case  of  "blindness"  (the  word  is  used 
of  a  wide  range  of  defects  of  sight)  is  not  unparalleled  or 
even  extraordinary.  Failure  of  the  sense  of  sight,  either 
complete  or  partial,  is  often  found  in  nervous  and  hysterical 
conditions,  where  there  is  no  organic  defect.  In  such  a  case, 
a  powerful  suggestion,  like  that  exercised  by  the  personality 
of  Jesus  on  the  blind  beggar,  who  knew  of  Jesus'  fame  as  a 
healer  and  had  full  trust  in  it,  is  effective  in  removing  the 
inhibition  and  restoring  vision.  That  Jesus  was  hailed  by 
Bartimaeus  with  the  Messianic  title,  "Son  of  David,"  is 
surely  erroneous,  and  the  phrase  is  here  omitted. 


NOTES  181 

CHAPTER  VIII 

Teaching  Daily  in  the  Temple 

118.  Jesus  Enters  Jerusalem.    Mk.  11 :1-11  =  Mt.  21 :1- 
11  =  Lk.  19 :29-3S. 

This  scene  of  the  triumphal  entry  is  still  celebrated  by  the 
church  on  Palm  Sunday.  The  palms  are  suggested  by  John 
12 :13 ;  in  reality  it  is  very  doubtful  whether  palm  trees  grew 
at  Jerusalem,  and  Mark  and  Matthew  have  simply  "green 
stuff"  from  the  fields.  The  Sunday  is  convenient  for  pur- 
poses of  church  celebration,  and  many  scholars  so  count 
the  last  days  of  Jesus'  life  as  to  bring  the  entry  really  on 
Sunday.  But  in  reality  it  was  probably  on  Monday,  Sun- 
day being  spent  at  Jericho;  this  is  the  reckoning  here 
adopted. 

The  journey  from  Jericho — some  20  miles — would  be  per- 
haps a  sis  hour  walk,  over  a  steep  and  difficult  road,  exposed 
to  the  sun  of  the  harvest  season.  In  Bethany,  Jesus  has 
friends ;  he  has  frequently  visited  Jerusalem  before  at  Pass- 
over season.  It  is  with  these  friends  that  he  spends  this 
Monday  night,  and  it  is  they  from  whom  he  doubtless  bor- 
rows the  ass  on  which  he  rides  into  the  city.  It  is  a  young 
animal  as  yet  unridden,  which  makes  it  fit  for  this  honored 
use.  Matthew  grotesquely  enough,  led  by  a  too  literal  un- 
derstanding of  the  prophecy  which  he  quotes,  has  both  a 
mother-ass  and  her  colt  brought  for  Jesus  to  ride  upon! 
Tiie  enthusiastic  followers  of  Jesus,  who  do  him  homage  by 
throwing  their  garments  in  the  road  before  him,  and  strew- 
ing foliage,  are  his  disciples  and  friends  who  have  come  with 
him,  not  the  Jerusalem  populace.  The  ovation  is  simply  a 
tribute  of  honor  to  Jesus  as  the  prophet  of  the  coming  King- 
dom of  God,  not  as  Messiah.  We  follow  Mark's  wording 
here.  The  ascription  is  to  the  coming  Kingdom,  not  to  the 
present  king.  Jesus  is  the  prophet  who  comes  in  God's 
name,  to  bring  God's  message,  as  he  is  called  in  the  next  to 
the  last  sentence  of  tliis  section. 


182  NOTES 

119.  The  Anointing  of  Jesus  in  Bethany.    Mk.  14:3- 
8  =  Mt.  26:6-12. 

This  section  is  misplaced  in  our  gospels,  and  belongs,  as 
here  placed,  on  the  Monday  evening  in  Bethany,  the  only 
evening  of  the  week  that  Jesus  spent  there.  "Simon  the 
leper"  was  apparently  a  man  who  had  been  afflicted  with  this 
disease,  but  had  recovered,  as  was  so  often  the  ease  (com- 
pare section  13).  The  exquisite  story  shows  the  devotion 
Jesus  inspired  in  his  followers.  It  shows,  also,  the  forebod- 
ing of  approacliing  death  which  fills  Jesus'  mind  in  these  last 
days.  This  incident  is  omitted  in  Luke  because  he  has  a 
similar  story  of  another  anointing  (section  46).  Vs.  9  of 
Mk.  (vs.  13  of  Mt.)  is  the  evangelist's  comment,  and  is  here 
omitted.  Curiously  enough,  it  did  not  induce  Luke  to  in- 
clude the  passage.  The  saying  "The  poor  ye  have  always 
with  you,"  etc.,  is  notable  as  the  one  reference  to  the  poor 
ascribed  to  Jesus  in  the  Fourth  Gospel.  The  last  sentence 
of  this  section  is  Jesus'  only  allusion  to  his  burial. 

120.  The    Parable    of    the    Fruitless    Fig-tree.    Mk. 
ll:12-14  =  Mt.  21:18-19;  Lk.  13:6-9. 

The  so-called  "cursing  of  the  fig-tree"  is  told  with  marked 
difference  in  our  first  two  gospels,  being  more  miraculous 
and  meaningless  in  Matthew.  The  simple  wording  of  Mark 
suggests  a  symbolic  meaning,  and  Luke,  who  omits  it  en- 
tirely, has  a  parable  of  a  fruitless  fig-tree  which,  if  not 
actually  spoken  by  Jesus  at  that  point,  says  in  substance 
what  he  then  said.  Out  of  the  parable  has  grown  the  won- 
der-story. The  fig-tree  here,  as  so  often  in  the  Old  Testa- 
ment prophets,  is  a  figure  for  the  Jewish  people.  Compare 
Hosea  9:10-16  and  Micah  7:1.  A  similar  figure  is  that  of 
the  vine,  as  in  Hosea  10:1;  13:15;  14:5-8,  or  Psalm  80:8- 
16,  or  Is.  5  :l-7.  The  prophets  commonly  mention  vine  and 
fig-tree  together ;  so  in  this  parable,  the  fig-tree  is  planted  in 
a  vineyard.  Jesus  here  gives  his  sharpest  criticism  of  Juda- 
ism, and  his  sharpest  word  concerning  its  future  fate.  He 
still  hopes  that  his  people  may  yet  turn  to  God  and  produce 
fruit  worthy  of  repentance,  but  he  knows  that  the  time  of 


NOTES  183 

grace  is  short,  and  that  only  such  repentance  can  save  even 
the  chosen  people.  The  figure  is  exactly  the  same  as  is  used 
by  John  the  Baptist  (section  1)  and  by  Jesus  himself 
earlier,  in  his  words,  "By  their  fruits  ye  shall  know  them" 
(section  41). 
This  parable  is  spoken  on  Tuesday  morning. 

121.  Jesus  Purifies  the  Temple.    Mk.  11 :15-19  =  Mt. 
21:12-13,  17  =  Lk.  19:45-48;  21:37. 

Jesus  here  appears  as  the  champion  of  the  temple's  sanc- 
tity. The  animals  and  birds  for  the  sacrifices  were  offered 
for  sale  in  the  temple  courts,  for  convenience'  sake.  And 
the  pilgrims  from  outside  Palestine  who  brought  various 
Gentile  coinage  had  to  get  it  changed  into  the  "holy"  Jew- 
ish coin,  which  alone  could  be  accepted  at  the  temple.  This 
money-changing  was  of  course  for  a  commission  or  discount, 
and  the  sale  of  sacrificial  animals  offered  many  opportuni- 
ties for  petty  cheating,  unjustly  high  prices  and  "graft." 
There  is  evidence  outside  the  New  Testament  of  the  abuses  of 
this  practice.  Jesus'  sense  of  reverence  finds  it  abhorrent, 
and  in  a  rush  of  really  righteous  indignation,  he  puts  at  least 
a  temporary  stop  to  it.  The  strange  authority  of  Jesus, 
which  men  instinctively  obeyed,  is  here  very  strikingly  in 
evidence.  The  traders  fled  before  him,  without  waiting  to 
ask  why.  The  Fourth  Gospel  (John  2:15)  represents  him 
as  using  a  whip,  which  detracts  from  the  impression  of  per- 
sonal authority,  and  spoils  the  picture.  The  quotation,  "My 
house  shall  be  called  a  house  of  prayer  for  all  the  nations," 
is  from  Is.  56:7,  and  the  phrase,  "Ye  have  made  it  a  den  of 
robbers,"  is  from  Jer.  7:11.  The  whole  seventh  chapter  of 
Jeremiah  is  suggestive  here;  the  prophet  faces  a  similar  situ- 
ation, and  like  Jesus  (section  134)  prophesies  the  temple's 
destruction. 

The  chief  priests  and  scribes  were  angry  at  Jesus'  violent 
interference  with  the  temple  trade;  it  was  under  their  con- 
trol, the  chief  head  of  the  "trust"  being  the  former  high 
priest  Annas.  They  made  much  gain  from  it,  and  Jesus' 
action  is  the  final  item  in  their  count  against  him;  the  limit 


184  NOTES 

of  their  endurance  is  reached,  and  they  determine  upon  his 
speedy  destruction.  His  influence  over  the  common  people 
is  one  of  the  things  for  which  they  hate  and  fear  him  most. 

This  Tuesday  night,  like  the  two  following  nights,  Jesus 
seems  to  spend  on  the  Mt.  of  Olives,  lodging  in  the  open, 
with  his  disciples,  as  thousands  of  the  Passover  pilgrims  did. 
It  was  this  great  concourse  of  people  for  the  feast  that  made 
Jesus'  influence  especially  dangerous  in  the  eyes  of  his  ene- 
mies ;  this  it  was  too  which  made  the  temple  traffic  especially 
brisk  and  especially  odious. 

122.  By  What  Authority?    Mk.  ll:27-33  =  Mt.  21:23- 
32  =  Lk.  20:1-8;  Mt.  ll:12-13  =  Lk.  16:16. 

This  section  begins  the  account  of  Wednesday.  Jesus  is 
at  once  taken  to  task  by  the  Sanhedrists  for  his  act  of  the 
day  before.  The  demand  to  name  his  authority  is  only  a 
catch-question ;  they  desire  to  force  him  into  committing  him- 
self to  some  claim  that  will  incriminate  him  in  the  eyes  of  the 
Roman  governor.  Jesus  is  too  clever  and  adroit  to  be  thus 
caught,  and  evades  the  trap,  as  he  does  in  the  series  of  epi- 
sodes which  follow.  He  gives  no  direct  answer,  but  puts  in 
return  a  question  whose  answering  would  involve  the  San- 
hedrists in  a  dilemma.  In  the  little  parable  of  the  two  sons, 
the  contrast  between  the  despised  "people"  and  the  pious 
Pharisaic  leaders  is  well  brought  out.  Notice  that  the  con- 
trast is  made  in  their  relation  to  John  Baptist,  not  in  their 
relation  to  Jesus,  and  that  Jesus  declares,  "The  tax-gather- 
ers and  the  harlots  go  into  the  Kingdom  of  God,"  because 
they  respond  to  John's  preaching.  Later  Christians  would 
have  said  that  only  Jesus  could  lead  men  into  the  Kingdom 
of  God.  The  last  sentence  is  somewhat  obscure,  and  has 
been  variously  interpreted.  Jesus  seems  to  mean  that  the 
time  when  the  Jewish  law  and  Scripture  were  the  exclusive 
guides  of  life,  preparing  men  for  the  Kingdom,  had  ended 
with  John.  With  him  began  the  era  when  the  Kingdom  was 
at  hand  and  had  its  prophets  in  the  world  (John  and  Jesus) ; 
ignoring  the  old  solemn  and  respectable  way  of  con- 
servative Judaism,  now  outcast  multitudes  were  pressing  in 


NOTES  185 

by  this  new  way  of  repentanCb  and  self-consecration,  all  of 
which  seemed  to  the  Pharisees  to  do  violence  to  the  King- 
dom and  to  the  only  legitimate  way  of  entering  it. 

123.  The  Inconsistent  Generation.    Mt.  11 :16-19  =  Lk. 
7:31-35. 

This  bit  of  observation  of  children  at  play  serves  as  an 
extraordinarily  successful  illustration  of  the  inconsistency  of 
those  who  rejected  both  John  and  Jesus.  Wisdom  appears 
here  as  a  personification,  as  in  very  many  late  Jewish  writ- 
ings, e.  g..  Proverbs,  Job,  Wisdom  of  Solomon.  Her  chil- 
dren are  the  Jewish  people.  They  justify  what  she  has  said 
of  them. 

124.  The    Complaint    op    the    Wisdom    of    God.    Mt. 
23:34-39  =  Lk.  11:49-51;  13:34-35. 

Among  the  Jews  after  the  exile  there  was  a  considerable 
"wisdom-literature,"  in  which  the  personified  Wisdom  of 
God  is  represented  as  acting  and  speaking.  Some  of  the 
glories  of  the  Jewish  literature  belong  to  this  group  of  writ- 
ings. It  includes,  besides  Job,  Proverbs,  and  the  Wisdom  of 
Solomon,  a  considerable  number  of  Psalms,  Ecclesiastes,  and 
Ecclesiasticus.  Compare  the  way  in  which  Wisdom  cries 
aloud  her  instructions  in  the  wonderful  eighth  chapter  of 
Proverbs.  To  some  such  wisdom-writing,  not  otherwise 
known  to  us,  Jesus  seems  to  be  alluding,  when  he  says,  "Wis- 
dom is  justified  of  her  children,"  i.  e.,  what  Wisdom  spoke 
of  this  Jewish  people  is  justified  by  their  actual  behavior. 
In  the  present  section,  Jesus  quotes  the  words  of  Wisdom 
which  he  thus  finds  fulfilled  in  the  attitude  of  the  Jewish 
leaders.  The  burden  of  it  all  is  that  Israel  ever  rejects  the 
messengers  of  Wisdom  (i.  e.,  of  God).  The  whole  passage 
can  be  understood  only  as  we  remember  that  we  have  here 
the  words  of  "Wisdom,"  not  of  Jesus,  who  is  merely  quot- 
ing. For  example,  it  is  Wisdom,  not  Jesus,  who  would 
often  have  gathered  the  children  of  Jerusalem  (the  Jewish 
people)  together  under  sheltering  wings.  The  figure,  so 
grotesque  as  applied  to  Jesus,  is  fitting  as  applied  to  Wis- 


186  NOTES 

dom,  a  feminine  concept  like  that  of  the  Spirit  of  God,  often 
pictured  as  a  great  mother-bird,  brooding  over  her  nest  (e.  g. 
Gen.  1:2).  It  is  Wisdom  who  deserts  the  house  of  Israel, 
refusing  to  return  until  welcomed  as  one  coming  in  the  name 
of  the  Lord.  All  this  has  no  reference  to  anything  in  Jesus' 
career,  but  is  quoted  from  a  lost  Wisdom-writing,  older  than 
Jesus'  time,  with  whose  presentation  Jesus  feels  a  strong 
sympathy. 

The  reference  to  the  death  of  Zachariah,  "whom  ye  slew 
between  the  sanctuary  and  the  altar,"  is  not  wholly  clear. 
The  nearest  Biblical  parallel  is  the  account  of  the  stoning  of 
Zachariah  the  son  of  Jehoiada  "in  the  court  of  the  house  of 
Jehovah"  (II  Chron.  24:20-22).  Matthew  calls  the  Zacha- 
riah referred  to  by  Wisdom  "the  son  of  Barachiah,"  which 
would  not  fit  the  reference  in  II  Chron.  But  Luke  has  only 
"Zachariah,"  which  is  probably  original,  the  allusion  being 
to  the  son  of  Jehoiada  in  II  Chron.  Matthew,  mistaking 
the  reference,  or  by  a  lapse  of  memory,  writes  "Zachariah 
the  son  of  Barachiah,"  which  phrase  occurs  in  Is.  8 :2  and 
Zech.  1:1  as  the  title  of  the  well-known  prophet  of  that 
name,  who,  however,  was  not  murdered,  so  far  as  is  known. 
Josephus  (Jewish  War  IV:  5:4)  tells  of  a  Zachariah  son  of 
Barischaeus  who  was  slain  in  the  middle  of  the  temple,  in 
the  year  67  or  68.  Since  this  well-known  murder  took  place 
some  years  before  Matthew  wrote,  the  name  might  have 
crept  by  mistake  into  his  text. 

It  is  Luke  who  keeps  the  initial  phrase  of  quotation, 
"Thus  said  the  Wisdom  of  God."  Matthew  has  omitted  it, 
but  Matthew  keeps  the  quotation  together,  while  Luke  has 
divided  it. 

125.  The  Multitudes'  Loyalty  to  Jesus.    Mk.  12:12^ 
Mt.  21:45-46  =  Lk.  20:19;  Mk.  12:37b. 

The  Sanhedrists,  so  anxious  to  destroy  Jesus,  feared  to 
arrest  him  openly,  which  would  surely  provoke  a  popular 
riot.    The  multitude  was  with  him. 


NOTES  187 

126.  The    Parable    of    the    Pharisee    and    the    Tax- 
gatherer.    Lk.  18 :9-14. 

This  little  scene  is  one  of  the  most  vivid  word-pictures 
ever  painted,  and  needs  no  word  of  comment.  The  I'harisee 
here  well  illustrates  the  kind  of  prayer  rebuked  by  Jesus  in 
section  81. 

127.  The  Question  op  the  Tribute  to  C^sar.    Mk.  12: 
13-17  =  Mt.  22:15-22  =  Lk.  20:20-26;  John  7:53-8:1. 

The  best  commentary  on  this  scene  is  Titian's  wonderful 
picture.  The  pa^'ment  of  tribute  to  Rome  was  one  of  the 
bitterest  elements  in  the  lot  of  the  Jews  as  a  subject  people. 
It  emphasized  their  servitude  and  galled  their  spirits,  leading 
to  more  than  one  revolt.  The  true  patriot  was  sure  to  re- 
gard it  as  intolerable;  to  approve  it  was  to  make  one's  self 
despised  by  all  the  people.  The  question  is  cunningly 
devised.  If  Jesus  had  declared  against  the  payment  of  the 
tribute,  he  could  be  denounced  as  a  rebel  to  Rome;  if  he  de- 
clared for  it,  the  people  would  turn  against  him  as  a  traitor 
to  their  cause.  Jesus'  evasion  is  a  master-stroke.  The  trib- 
ute was  paid  in  Roman  coinage,  not  in  the  small  plain  cop- 
per coinage  of  Palestine.  Jesus'  reply  says  in  substance, 
''Roman  coinage  serves  your  business,  carries  on  your  trade ; 
this  is  Caesar's  money  you  are  using.  Then  give  him  what  is 
his.  This  will  have  no  bearing  on  your  service  to  God." 
Thus  he  avoids  the  charge  of  treason  against  God,  the  only 
rightful  ruler  of  the  Jewish  people.  He  refuses  to  put  his 
head  into  the  noose  they  present  with  so  much  hypocritical 
flattery.  Here  follows  the  passage  John  7:53-8:11,  which 
is  out  of  place  in  tlie  Fourth  Gospel  and  apparently  origin- 
ally stood  in  Mark  and  the  other  synoptics.  It  fits  best  at 
this  point,  and  its  vocabulary  and  style  are  those  of  Mark. 
The  tribute  money  scene  brings  us  to  the  end  of  Wednesday, 
and  Jesus,  as  on  the  previous  night,  goes  out  to  his  lodging- 
place  on  the  Mount  of  Olives. 

128.  The  Woman  Taken  in  Adultery.    John  8 :2-ll. 
This  is  Thursday  morning,  about  24  hours  before  Jesus  is 


188  NOTES 

led  to  crucifixion.  This  exquisite  story  ranks  with  the  pre- 
ceding one  as  a  masterpiece  of  adroitness  and  skill,  but  in  its 
human  appeal  it  goes  deeper  than  the  other.  The  Pharisees 
bring  the  woman  to  Jesus  merely  to  catch  him,  to  get  him  to 
commit  himself.  That  is  the  ceaseless  attempt  all  through 
these  Jerusalem  days.  The  question  itself  is  merely  aca- 
demic ;  they  would  have  no  power  to  stone  the  woman,  under 
the  Roman  rule,  no  matter  what  the  law  of  Moses  said. 
She  must  be  condemned  by  a  Roman  magistrate.  What  is 
wanted  is  simply  Jesus'  judgment;  perhaps  his  notorious 
sympathy  with  sinners  and  harlots  will  lead  him  to  contra- 
dict what  Moses  commanded  in  the  Law.  But  Jesus  does 
not.  "Let  the  law  take  its  course,"  he  says,  "but  let  him 
that  is  without  sin  among  you  cast  the  first  stone."  His 
stooping  down  and  writing  with  his  finger  on  the  ground  is 
only  his  pretence  of  occupation  and  abstraction  while  they 
deliberate.  Jewish  law  (Deut.  17:7)  provided  that  where  a 
victim  was  to  be  executed  by  stoning,  the  witnesses,  on  whose 
testimony  he  was  put  to  death,  must  cast  the  first  stone,  thus 
assuming  the  responsibility.  (Compare  Acts  7:5-8.)  Zeal 
for  the  Law  suddenly  cools  among  these  men.  Jesus  does 
not  settle  the  matter;  he  leaves  it  to  them.  How  dramatic 
is  their  stealing  out,  so  softly  that  Jesus  scarcely  observes  it 
as  one  by  one  they  go.  Then  Jesus  suddenly  looks  up  from 
his  preoccupied  writiag  on  the  ground,  observes  that  he  and 
the  woman  are  alone.  "Woman,  where  are  they?  Did  they 
not  condemn  you  f '  We  may  be  sure  that  Jesus'  word  and 
action  made  the  profoundest  moral  impression  this  poor 
woman's  life  had  ever  known,  and  that  she  went  her  way  to 
sin  no  more. 

129.  The  Sadducee*''  Question  of  the  Future  Life.    Mk. 
12:18-27  =  Mt.  22:23-32  =  Lk.  20:27-38. 

This  well  follows  the  preceding  section.  It  is  a  catch- 
question  brought  by  the  Sadducees.  Jesus'  real  enemies  are 
the  Pharisees,  and  their  questions  are  designed  to  catch  him 
in  some  unguarded  remark  that  will  involve  him  with  Rome. 
The  Sadducees,  with  whom  he  is  never  in  mortal  combat, 


NOTES  189 

only  wish  to  put  him  to  confusion,  to  show  the  folly  of  his 
belief  in  immortality.  In  this  matter^  as  in  matters  of  theo- 
logical belief  generally,  Jesus  stands  with  the  Pharisees;  it 
is  in  matters  of  religious  practice  that  he  opposes  them. 
The  ancient  Jews  had  not  held  the  belief  in  immortality,  and 
the  Sadducees  kept  conservatively  to  the  traditional  posi- 
tion, while  the  Pharisees  had  developed  this  belief  and  many 
other  "advanced"  theological  views.  The  Sadducees  found 
it  easy  to  make  sport  of  this  faith,  as  they  do  here.  A  his- 
torical instance,  somewhat  like  the  case  they  cite,  is  related 
by  Josephus  (Antiquities  xvii:13:4),  and  may  have  been 
known  to  these  Sadducees.  GlaphjTa,  daughter  of  the  King 
of  Cappadocia,  married  Alexander,  a  son  of  Herod  the 
Great.  After  he  was  killed  by  his  father,  she  married  Juba 
the  King  of  Libya,  and  after  his  death  became  the  wife  of 
the  ethnarch  Archelaus,  brother  of  her  first  husband. 
About  two  days  before  her  own  death,  Alexander  appeared 
to  her  in  a  dream  to  claim  her  for  his  own,  despite  her  two 
intervening  marriages. 

The  law  cited  by  the  Sadducees,  for  what  is  technically 
called  the  Levirate  marriage,  is  in  Deut.  25:5-10.  Its  ob- 
ject was  merely  to  "beget  seed,"  that  the  original  husband 
might  have  an  heir  to  carry  on  his  line.  Jesus  says  that  in 
the  resurrection  life  there  is  no  begetting  of  children ;  there 
is  no  birth,  as  there  is  no  death.  There  is  merely  the  per- 
sistence of  the  intimate  and  tender  relations  of  affection,  like 
that  between  the  angels.  This  woman  presumably  married 
her  first  husband  because  she  loved  him ;  she  belonged  to  the 
other  six,  not  as  chosen  in  affection,  but  because  the  law 
ordered  them  to  take  her,  quite  apart  from  her  inclination, 
or  theirs,  so  that  she  might  bear  a  child.  That  relation  does 
not  persist  in  the  resurrection  life.  "Whose  wife  shall  she 
be?"  as  they  ask  it,  means  "Whose  sexual  mate  shall  she 
be?"  Jesus  has  the  highest  ideal  of  the  sacredness  and  in- 
\aolability  of  marriage  on  earth;  lie  allows  no  divorce.  But 
the  sexual  union  ends  with  the  earth-life. 

Jesus  goes  on  to  offer  the  Sadducees  a  simple  argument 
for  immortality,  based  on  a  quotation  from  Ex.  3:6.     The 


190  NOTES 

Scriptures  were  divided  into  sections,  named  from  some 
leading  item  in  each.  This  section  was  called  "The  Bush," 
from  its  account  of  the  burning  bush.  The  Scripture  argu- 
ment may  seem  less  convincing  to  us  than  to  ancient  Jews, 
but  Jesus  had  the  faith  before  he  found  this  verification  of 
it  in  Scripture.  He  means  that  those  who  belong  to  God, 
whom  he  loves,  cannot  die.  If  he  is  their  God,  then  they  are 
eternal,  as  he  is  eternal,  for  his  love  can  never  lose  its  own. 
This  is  a  personal  and  religious  approach  to  the  problem  of 
immortality  such  as  characterizes  a  Jew.  Contrast  the 
Greek  philosophic  attitude  to  the  same  problem  as  found  in 
the  arguments  of  Plato  or  Cicero.  Probably  Jesus'  way  will 
always  be  more  effective.  To  urge,  "God  loves  your  soul 
and  will  not  let  it  go,"  will  probably  reach  more  people  than 
the  most  skillful  "proofs"  of  immortality. 

Compare  Paul's  fine  way  of  saying  the  same  thing  (Rom. 
8:38-39),  "I  am  persuaded  that  not  death,  nor  life  .  .  . 
shall  be  able  to  separate  us  from  the  love  of  God." 

130.  The  Question  op  the  Great  Commandment.    Mk. 
12 :28-34a  =  Mt.  22 :34-40  =  Lk.  10 :25-28. 

The  Pharisaic  scribe  here  tries  Jesus  with  one  of  the  most 
disputed  rabbinical  problems.  The  rabbis  divided  the  law 
into  613  commands,  365  being  negative,  and  248  being  posi- 
tive. There  were  necessarily  conflicts  and  it  was  much  dis- 
cussed which  commandment  took  precedence  of  all  others. 
Jesus  quotes  the  great  saying  of  Deut.  6:4-5,  the  Sehemah 
(the  Hebrew  word  for  hear),  as  it  is  called,  the  typical  ex- 
pression of  the  Jews'  faith  and  worship,  used  then  as  now 
in  the  morning  and  evening  prayer  of  the  synagogue  service 
for  every  day.  Jesus  finds  this  ancient  word  a  true  expres- 
sion of  his  own  faith  and  devotion.  Love  to  God,  complete 
and  full,  in  all  one's  being,  will  assure  the  faithful  keeping 
of  whatever  commands  he  lays  on  us.  The  insistence  that 
man  love  God,  not  with  a  part  of  his  nature,  but  with  the 
whole,  is  important.  It  is  good  to  emphasize  that  we  are 
to  love  God  with  all  our  mind ;  no  man  may  claim  to  love  and 
serve  God  as  he  should  who  does  not  use  the  best  powers  of 


NOTES  191 

his  mind  and  render  an  intellectual  service.  Compare  here 
also  Paul's  line  saying  of  the  same  thing  in  Rom.  13:8-10. 
Along  with  love  to  God  goes  love  to  man.  This  too  Jesus 
quotes  from  the  ancient  Scripture  (Lev.  19:18).  The  com- 
mandment is:  Thou  shalt  love — God  and  thy  neighbor. 
The  combination  of  the  two  commandments  is  the  work  of 
Jesus  (as  in  Mt.  and  Mk.)  not  of  the  scribe  (as  in  Lk.). 
But  the  scribe  is  not  far  from  the  Kingdom  of  God,  as  he 
shows  by  his  answer  to  Jesus,  which  is  quite  in  the  spirit  of 
the  great  Hebrew  prophets.  Compare  Amos  5:21-24; 
Hosea  6:6;  Is.  1:11-17;  Is.  58:5-7. 

131.  Is  Messiah  David's  Son?  Mk.  12 :34b-37a  =  Mt. 
22:41-46  =  Lk.  20:40-44. 

There  is  perhaps  a  break  in  time  between  this  section  and 
the  last,  possibly  the  hour  of  noon  and  the  midday  meal. 
Jesus  now  takes  the  initiative,  and  will  entangle  his  oppo- 
nents as  they  have  tried  to  do  by  him.  The  quotation  from 
Psalm  110:1  offers  a  puzzle  to  those  for  whom  the  rabbin- 
ical use  of  the  Old  Testament  was  valid.  David's  lord  is  his 
superior;  David's  son  is  his  inferior.  To  an  ancient  Jew  this 
is  a  genuine  difficulty,  even  if  none  to  us.  This  is  the  only 
time  Jesus  publicly  speaks  of  Messiah;  elsewhere  he  speaks 
only  of  the  Kingdom.  Of  course  his  words  here  do  not  even 
hint  that  he  is  Messiah;  but  since  we  know  that  he  did  thus 
think  of  himself  they  would  seem  to  show  that  he  did  not 
think  of  himself  as  a  descendant  of  David,  or  think  that  a 
necessary  qualification  for  Messiahship. 

132.  The  Widow's  Mite.    Mk.  12 :41^4  =  Lk.  21 :1^. 
This  exquisite  passage  needs  no  comment.     The  two  mites 

represent  something  less  than  half  a  cent.  She  had  two  of 
these  tiny  coins — and  she  put  both  into  the  treasury  of  the 
temple ! 

133.  Jesus'  Denunciation  op  the  Pharisees.  Mk. 
12:38-40  =  Mt.  23:5b-7,  13,  15-32  =  Lk.  20:45-i7, 
11:39^4,47-48,52. 

Here  Jesus  throws  down  the  gauntlet  and  comes  out  in 


192  NOTES 

very  plain  speech,  once  for  all  speaking  his  full  mind  about 
the  Pharisees.  His  whole  mission  has  been  one  long  combat 
with  them,  a  battle  to  the  death.  And  all  the  strife  has  been 
over  just  such  matters  as  are  here  passed  in  review,  matters 
of  religious  attitude.  Hypocrisy,  falseness,  selfishness, 
cruelty,  these  are  the  counts  in  the  terrible  indictment.  It  is 
commonly  said  that  Jesus  was  put  to  death  because  he 
claimed  to  be  Messiah,  but  this  is  wholly  mistaken.  None  of 
the  disputes  are  over  the  question  of  his  Messialiship.  This 
section  tells  why  Jesus  met  death.  When  at  the  end  of  this 
terrible  denunciation,  he  brands  the  Pharisees  as  true  sons 
of  them  that  slew  the  prophets,  and  challenges  them  to  fill 
up  the  measure  of  their  fathers,  can  we  wonder  that  they 
accepted  the  challenge,  and  slew  this  prophet,  and  that 
within  twenty-four  hours  of  the  time  these  words  were 
spoken  ? 

For  the  "phylacteries"  of  the  first  sentence,  see  Ex.  13 :16, 
Deut.  6 :8,  11 :18.  They  were  little  cases  containing  strips 
of  parchment  on  which  were  written  the  words  of  Ex. 
13:1-10,  11-16;  Deut.  6:4-9,  11;  13:21.  During  prayer, 
pious  Jews  wore  these  strapped  to  the  forehead  and  to  the 
left  arm  opposite  the  heart,  to  suggest  the  duty  of  keeping 
God's  law  in  head  and  heart.  For  the  "fringes,"  see  Num. 
15:37-40.  These  observances  gave  obvious  opportunity  for 
ostentation  in  piety. 

CHAPTER  IX 

The  Last  Words 

134.  The  Coming  of  the  Son  of  Man.  Mk.  13  :l-4  =  Mt. 
24:l-3  =  Lk.  21:5-7;  Lk.  17:20-21;  Mt.  24:27  =  Lk. 
17:24;  Mk.  13:30-32  =  Mt.  24 :34-36  =  Lk.  21:32-33; 
Mt.  24:37-39  =  Lk.  17:26-30;  Mk.  13:33;  Lk.  21:34- 
36;  Mt.  24:43-44  =  Lk.  12:39-40. 

Our  three  gospels  agree  that  on  this  Thursday  afternoon, 
when  Jesus  had  left  the  temple  for  the  last  time,  after  his 
denunciation  of  his  Pharisaic  enemies,  he  spoke  to  certain 


NOTES  193 

of  his  disciples  concerning  the  coming  of  the  Kingdom.  It 
is  to  be  noted  that  he  does  so  only  in  response  to  a  definite 
question  from  them.  When  left  to  himself  he  does  not  dwell 
on  these  more  external  aspects  of  the  Kingdom's  coming,  the 
when  and  the  how,  but  rather  on  its  internal  aspects,  the 
quality  of  life  it  demands.  His  first-centuiy  followers  were 
more  concerned  with  the  wlien  and  the  how  than  was  he, 
and  it  is  certain  that  many  of  their  utterances  on  these 
points  are  in  our  gospels  mingled  with  the  reported  Avords  of 
Jesus.  Particularly  is  this  so  in  the  thirteenth  chapter  of 
Mark  and  its  parallels.  The  gospels  differ  greatly  in  the 
choice  and  arrangement  of  this  material.  The  present  text 
offers  what  seems  to  be  Jesus'  original  statement,  uniting 
passages  somewhat  scattered  in  the  gospels. 

It  is  quite  certain  that  Jesus  literally  expected  the  end  of 
the  present  world  and  the  establishment  of  the  Kingdom, 
wathin  his  own  generation.  He  believed  it  would  mean  not 
only  judgment  on  the  wicked  pagan  world,  but  a  great  moral 
sifting  of  Judaism  as  well,  and  it  was  this  fact  that  gave 
him  his  mission.  He  believed  that  in  the  destruction  of  the 
old  and  the  founding  of  the  new,  the  temple  and  much  else 
that  was  venerated  in  Judaism  would  perish.  As  to  the 
specifie  time  of  the  end,  the  dating  of  it  in  a  particular 
month  or  year,  he  professed  complete  ignorance;  even 
though  he  was  to  play  the  principal  part  in  these  great 
events,  as  Messiah,  he  now  knew  no  more  than  the  rest  of 
men  the  exact  time  and  season,  "which  the  Father  hath  set 
within  his  own  authority."     (Acts  1:7.) 

The  one  thing  of  which  he  is  sure,  and  which  he  wishes 
to  impress  upon  his  disciples,  because  it  has  moral  conse- 
quences for  thcni,  is,  along  with  the  certainty  of  the  King- 
dom's coming,  its  absolute  suddenness.  There  should  be  no 
preliminary  signs,  by  which  its  coming  could  be  anticipated 
beforehand.  As  little  as  one  could  point  to  any  part  of  the 
clouded  sky  and  say,  "Here  will  the  lightning  flash  forth  in 
the  next  moment,"  so  little  shall  one  be  able  to  say  "Lo, 
here !"  or  "Lo,  there !"  "Lo,  today !''  or  "Lo,  tomorrow !"  of 
the  Kingdom.     While  men  wait  and  wonder,  suddenly,  like 


194  NOTES 

the  lightning-flash,  it  is  there  among  them.  The  phrase  in 
Luke  (17:21)  which  has  often  been  translated  "The  King- 
dom of  God  is  within  you,"  occurs  in  this  connection,  and 
means,  as  here  rendered,  "Behold,  the  Kingdom  of  God 
(suddenly  and  unexpectedly)   shall  be  among  you." 

Jesus  goes  on  to  give  further  illustrations  to  enforce  this 
suddenness.  He  cites  the  flood  in  Noah's  time,  the  destruc- 
tion of  Sodom  in  Lot's  time ;  he  uses  the  figure  of  the  burg- 
lar breaking  into  the  house  by  night.  All  these  form  the 
background  for  his  insistence,  "Be  ye  ready." 

135.  The    Parable    of    the    Returning    Master.    Mk. 
13:34-37;  Mt.  24:45-51  =  Lk.  12:42-48. 

Jesus  adds  a  series  of  parables  in  further  illustration  of 
the  necessity  to  watch  and  be  ready,  in  view  of  the  unex- 
pectedness of  his  coming  as  Messiah  to  establish  the  King- 
dom. These  parables  are  largely  variations  of  the  familiar 
theme  of  a  master  returning  after  an  absence  and  taking 
his  servants  unawares.  This  illustration  is  of  course  a  very 
perfect  analogy  to  the  case  Jesus  wishes  to  illustrate ;  it  was 
a  situation  familiar  to  his  hearers,  and  we  need  not  wonder 
that  he  repeats  it.  To  his  disciples  these  warnings  are 
especially  in  point. 

136.  The  Parable  of  the  Talents.    Mt.  25 :14-29  =  Lk. 
19:12-27;  Mk.  4:25  =  Mt.  13:12  =  Lk.  8:18b. 

The  present  text  follows  Matthew,  Luke  having  made 
many  changes.  This  parable  would  teach  the  disciples  that 
they  are  to  make  good  use  of  the  time  between  their  Master's 
departure  (death)  and  his  return.  The  especial  knowledge 
and  inspiration  left  with  them  they  must  use  to  win  many 
more  for  the  Kingdom. 

Our  familiar  word  "talents,"  for  "natural  endowments,"  is 
derived  from  this  parable. 

137.  The  Parable  of  the  Virgins  and  the  Marriage 
Feast.    Lk.  12:35-37a;  Mt.  25:13;  Mt.  25:1-12. 

Further  parables  to  the  same  intent  as  those  preceding, 


NOTES  195 

with  the  added  element  that  the  returning  master  is  pictured 
as  a  bridegroom.  It  became  verj*  common  among  the  early 
Christians  to  speak  of  Jesus  as  the  bridegroom;  the  com- 
pany of  his  followers,  the  church,  was  then  conceived  as  the 
bride.  Compare,  among  other  references  in  the  New  Tes- 
tament, John  3:29;  Eph.  5:22-32;  Rev.  21:2,  9;  22:17. 
The  same  figure  is  used  in  other  early  Christian  WTitings. 

In  the  parable  of  the  virgins,  notice  that  it  is  a  parable  of 
the  foolish  virgins,  not  of  the  wise.  The  foolish  are  men- 
tioned first,  and  the  parable  concerns  itself  simply  with  their 
fate.  In  reading  it,  we  do  not  go  in  with  the  bridegroom  to 
the  lighted  hall,  Ave  stand  with  the  foolish  virgins  out  in  the 
dark  and  silent  street,  vainly  knocking  for  admission.  That 
is  characteristic  of  all  Jesus'  teaching  about  the  Kingdom; 
it  is  an  appeal  and  a  warning.  Here  is  the  situation  when 
the  Kingdom  of  God  has  come,  and  so  many  are  shut  out, 
because  they  were  unprepared. 

This  wonderful  parable  has  many  applications  to  life,  and 
many  reflections  in  literature,  from  Whittier's  hackneyed 
lines, 

"Of  all  sad  words  of  tongue  or  pen, 
The  saddest  are  these,  'It  might  have  been,' " 
to  Tennyson's  exquisite  and  haunting 
"Late,  late,  so  late,  and  dark  the  night  and  chill," 
and  more  subtle  and  independent  parallels  like  Emerson's 
"Days"  with  its  unforgettable  ending: 
"I,  too  late 
Under  her  solemn  fillet  saw  the  scorn." 

The  parable  is  a  poem,  too,  and  Jesus  a  very  genuine 
poet. 

138.  Who  Shall  Enter  the  Kingdom?  Mt.  7:13-14  = 
Lk.  13:24;  Mt.  7:21-23  =  Lk.  13:20-27. 
Here  Jesus  expresses  very  vividly  the  perfect  sincerity 
and  devotedness  that  must  characterize  those  who  gain  ad- 
mission to  the  Kingdom.  Not  professed  attachment  to  liis 
person  or  his  cause,  but  character,  is  the  ground  of  salvation. 
In  the  usual  text  of  the  first  part  of  this  section,  the  familiar 


196  NOTES 

Jewish  figure  of  the  two  ways  is  confused  with  Jesus' 
original  words  concerning  the  two  gates.  Here  the  intrud- 
ing figure  is  removed. 

139.  The  Judgment  of  the  Sheep  and  the  Goats.  Mt. 
25:31-45. 

This  is  not  so  much  a  parable  or  a  poem  as  a  picture.  It 
is  a  great  fresco  of  the  Last  Judgment,  like  Michael  An- 
gelo's  great  east  wall  in  the  Sistine  Chapel  at  Rome.  It  has 
all  the  vividness  and  realism  and  color  of  such  a  painting, 
with  the  fires  of  hell  glowing  grimly  at  the  bottom,  with  the 
devil  and  his  angels  peering  greedily  out  waiting  to  drag  lost 
souls  into  their  abode  of  everlasting  pain,  while  above  shines 
the  city  of  the  blessed,  with  gleaming  gates  of  pearl  and 
welcoming  angels.  In  the  center  of  the  canvas,  high  and 
lifted  up,  sits  the  King  on  his  throne  of  glory,  and  does 
judgment  upon  all  men,  great  and  small.  Jesus  is  an  artist 
as  well  as  a  poet.  But  his  poems  and  pictures  are  created, 
not  for  their  own  sake^  but  for  the  sake  of  a  moral  or  spirit- 
ual truth  which  they  may  convey.  This  great  canvas  of  the 
Last  Judgment  is  the  effective  background  against  which 
stand  out  in  bold  relief  the  words,  "Inasmuch  as  ye  did  it — 
or  did  it  not — unto  one  of  the  least  of  these."  It  is  an  illus- 
tration to  the  saying,  "Not  every  one  that  saith  unto  me, 
Lord,  Lord,  but  he  that  doeth  the  will  of  my  Father."  The 
details  of  the  picture,  of  course,  come  out  of  Jesus'  first-een- 
tury  environment;  these  are  the  ideas  he  shared  with  his 
race  and  time.  But  his  concern  was  not  with  the  back- 
ground of  the  picture,  rather  with  its  foreground,  with  what 
the  picture  was  painted  to  express.  It  is  not  at  all  extraor- 
dinary that  Jesus  should  have  believed  in  heaven  and  hell, 
angels  and  devils;  it  is  epoch-making  that  he  should  award 
eternal  destiny  on  the  basis  of  human  service,  quite  apart 
from  conscious  relation  to  himself.  These  are  the  great,  im- 
mortal words,  "Come,  ye  blessed,  inherit  the  Kingdom  pre- 
pared for  you,  for  you  fed  the  hungry,  gave  drink  to  the 
thirsty,  lodged  the  stranger,  clothed  the  naked,  visited  the 
sick  and  the  prisoner." 


NOTES  197 

It  is  well  that  our  record  of  Jesus'  teaching  should  close 
with  tliis  great  saying. 

CHAPTER  X 

Jesus  Lifted  Up 

140.  The  Treachery  of  Judas.    Mk.  14  :l-2,  10-11  =  Mt. 
26:1-5,  14-16  =  Lk.  22:1-6. 

This  is  Thursday  afternoon.  The  first  day  of  the  feast 
of  unleavened  bread  was  the  following  Saturday,  which,  of 
course,  according  to  Jewish  custom,  began  with  sunset  Fri- 
day evening.  Supper,  not  breakfast,  was  the  first  meal  of  a 
Jewish  day.  This  particular  Sabbath,  being  the  first  day  of 
the  feast  as  well,  would  begin  with  the  Passover  supper. 
Jerusalem  was  filling  with  pilgrims  come  to  keep  the  feast, 
many  of  them  Galileans  and  others  who  were  partisans  of 
Jesus.  The  Sanhedrists  felt  it  necessary  to  do  away  with 
Jesus  before  the  feast,  lest  there  should  be  a  popular  riot. 
But  they  had  tried  in  vain  to  get  him  to  involve  himself  by 
some  rash  remark  that  would  secure  his  condemnation  by 
the  Roman  governor.  The  Jews  themselves  had  no  power 
to  put  him  to  death;  only  if  they  could  accuse  him  to  the 
governor  of  some  charge  which  he  would  think  worthy  of 
death  could  they  succeed  in  their  plan.  And  such  a  charge 
they  were  as  yet  unable  to  find.  They  gather  to  take  fur- 
ther action,  baffied,  but  detennined  to  succeed. 

At  this  juncture  fortune  favors  them.  One  of  Jesus'  own 
disciples  comes  to  them  and  offers  to  betray  his  Master,  to 
put  them  in  a  position  to  make  a  charge  against  Jesus  which 
will  infallibly  secure  his  condemnation.  What  this  charge 
is  our  gospels  do  not  directly  state,  but  the  succeeding  events 
make  it  perfectly  clear.  What  Judas  betrayed  was  the 
secret  of  his  Master's  Messiahship.  When  Jesus  at  Cajsarea 
Philippi  first  confessed  to  his  disciples  that  he  believed  he 
was  to  be  Messiah  (section  94),  he  strictly  charged  them 
that  it  should  be  kept  a  close  secret.  And  so  it  had  been,  in 
the  intervening  weeks,  up  to  this  point.     Jesus'  enemies  had 


198  NOTES 

no  idea  that  be  thought  of  himself  as  Messiah.  They  had 
no  such  charge  to  bring  against  him,  and  so  had  been  trying 
during  all  these  last  days  "to  catch  something  out  of  his 
mouth."  Now  they  have  it ;  they  need  wait  no  longer.  That 
very  evening,  they  arrest  Jesus;  the  high-priest  accuses  him 
of  claiming  Messiahship,  he  confesses  it  and  is  at  once 
dragged  before  Pilate  with  the  charge  that  he  declares  him- 
self Messiah,  a  king.  On  this  charge  Pilate  orders  his  exe- 
cution; this  charge  forms  the  offtcial  inscription  of  his  ac- 
cusation affixed  to  the  cross.  The  Sanhedrists  had  not 
known  of  this  claim  before  Judas'  visit,  or  they  would  have 
acted  earlier,  and  their  efforts  to  get  Jesus  to  commit  him- 
self would  have  been  unnecessary. 

We  must  remember  that  Jesus  never  made  his  Messiah- 
ship  part  of  his  public  preaching,  never  spoke  of  it  save  in 
the  confidence  of  the  Twelve,  whom  he  ordered  to  keep  it 
secret.  Judas'  "betrayal"  was  the  betrayal  of  this  secret,  the 
violation  of  this  command.  Thus  his  treachery  literally 
brought  about  his  Master's  death,  though  even  without  his 
help,  the  Sanhedrists  would  very  likely  have  found  means  to 
accomplish  their  end.  Their  determination  to  destroy  Jesus 
was  wholly  unrelated  to  his  Messiah-claim,  of  which  they 
knew  nothing.  It  was  due  wholly  to  the  sharp  opposition 
between  his  religious  ideal  and  theirs.  The  Messiah-claim, 
discovered  accidentally  at  the  eleventh  hour,  formed  only  the 
technical  charge  on  the  basis  of  which  condemnation  by 
Pilate  was  secured. 

The  motives  of  Judas  have  been  much  discussed;  our 
sources  give  us  no  material  for  answering  the  question. 
Matthew  represents  him  as  bargaining  for  thirty  pieces  of 
silver,  which,  however,  as  is  clear  from  Matthew  27:0-10, 
is  simply  a  suggestion  from  the  Old  Testament  (Zech. 
11:12-13,  erroneously  ascribed  by  Matthew  to  Jeremiah). 
Luke's  statement  is  simplest,  "Satan  entered  into  Judas"; 
the  motive  remains  unknown.  There  seems  to  be  a  good 
foundation  for  the  tradition  of  Judas'  remorse  and  suicide, 
though  the  two  forms  of  the  story  in  the  New  Testament 
(Mt.  27:3-10  and  Acts  1:18)   are  contradictory  and  both 


NOTES  199 

legendary.     Papias,  a  second-century  Christian  writer,  gives 
still  a  third  fonn  of  the  story. 

141.  The  Last  Supper.     Mk.  14:17-21  =  Mt.  26:20-24  = 
Lk.  22 :14,  21-23. 

This  is  the  evening  meal  of  Thursday,  or  according  to 
Jewish  reckoning,  the  first  meal  of  Friday.  It  is  not  the 
Passover  meal,  which  came  twenty-four  hours  later.  Our 
text  of  Mark  is  in  some  confusion  here,  followed  by  Matthew 
and  Luke.  The  whole  account  in  Mark  makes  it  perfectly 
certain  that  the  meal  is  not  Passover,  yet  verses  12-16  rep- 
resent the  preparation  of  the  Passover  meal  as  if  it  were  to 
be  the  meal  described  in  verses  17-25.  These  verses,  12-16, 
out  of  agreement  with  their  context  and  with  historic  fact, 
are  here  omitted. 

Jesus  knows,  from  the  manner  and  bearing  of  Judas,  that 
his  secret  is  no  longer  safe  with  him.  Judas  was  un- 
doubtedly under  a  strain  in  these  days  that  showed  in  his 
face  and  action,  and  Jesus  was  too  good  a  reader  of  the 
human  heart  not  to  know  what  it  meant.  But  he  does  not 
point  out  Judas  specifically  to  the  others,  as  the  context 
makes  clear.  He  only  says,  "It  is  one  of  you  Twelve,  one 
who  is  eating  with  me  from  the  same  dish."  That  does  not 
single  out  any  one,  since  all  eat  from  the  same  dish.  The 
motive  of  these  words  is  not  to  point  out  the  traitor,  but  only 
to  express  the  enormity  and  pathos  of  his  treachery  more 
vividly.  Eating  together  is  the  sacred  symbol  of  intimacy 
and  brotherhood ;  under  these  conditions,  treachery  is  basest 
and  most  tragic.     Compare  Psalm  41 :9. 

142.  The    Lord's    Supper.    Mk.    14:22-25  =  Mt.    26:26- 
29  =  Lk.  22:15-20. 

Jesus  hoped  to  live  to  eat  the  approaching  Passover, 
though  he  knew  his  time  was  short.  But  now  he  feels  cer- 
tain that  the  next  twenty-four  hours  will  see  his  fate  accom- 
plished. In  the  account  of  the  last  snipper,  our  evangelists 
describe  only  that  part  of  the  scene  which  we  call  specifically 
the  Lord's  Supper.     It  is  very  simple  and  brief.     There  is 


200  NOTES 

nothing  sacramental  or  sacrificial  in  Jesus'  words.  He,  as 
the  leader  of  the  group,  takes  the  round  flat  cake  of  bread 
in  his  hand,  to  break  it  for  the  others.  The  act  was  analo- 
gous to  the  "carving"  of  the  meat  or  fowl  by  the  one  who 
sits  at  the  head  of  the  table.  As  Jesus  breaks  the  bread,  and 
sees  it  fall  into  fragments  in  his  hand,  it  suddenly  comes 
over  him  that  this  is  a  symbol  of  his  own  fate.  So  is  his 
life  falling  into  fragments,  so  is  his  body  about  to  be  broken 
in  death.  As  the  picture  flashes  across  his  mind,  the  simple 
act  becomes  to  him  full  of  sudden  meaning.  He  reaches  the 
bread  to  each  of  the  Twelve  in  turn,  and  says,  "It  is  my 
body."  The  words  "Take,  eat,"  are  probably  added  by  the 
evangelists. 

Then  Jesus  took  a  flagon  of  wine  and  poured  out  into  a 
cup  for  the  disciples,  and  as  the  red  wine  flowed  out,  it  be- 
came to  him  at  once  a  second  parable  of  his  death,  a  parallel 
to  the  broken  bread.  "It  is  my  blood,"  he  said.  We  recall 
how  to  James  and  John  (section  96)  he  had  spoken  of  "the 
cup"  which  he  must  drink ;  it  is  the  cup  of  martyrdom.  The 
figure  recurs  here;  he  uses  it  again  a  few  hours  later  in 
Gethsemane  (section  145).  The  added  words  are  not  cer- 
tainly from  Jesus.  The  phrase  "This  do  in  remembrance  of 
me"  (I  Cor.  11:24-25,  not  original  in  Luke  22:19),  is  from 
Paul,  not  from  Jesus.  There  is  nothing  calculated  about 
the  scene,  nothing  didactic  or  theological,  no  establishing  of 
a  sacrament  or  observance  of  any  kind.  Simply  as  Jesus 
broke  the  bread  and  poured  out  the  wine,  these  simple  acts 
became  parables  of  his  death.  All  the  symbolism  is  in  the 
breaking  and  the  pouring,  having  no  connection  whatever 
with  the  eating  and  drinking.  When  the  disciples  go  on  to 
eat  and  drink,  the  picture  is  dissolved,  the  figure  dropped; 
the  elements  are  simple  bread  and  wine  again.  It  is  prob- 
able that  Jesus  himself,  under  the  circumstances,  did  not 
eat  or  drink. 

As  the  Lord's  Supper  was  repeated,  and  became  a  fiLxed 
rite  of  the  Church,  it  took  on  sacramental  significance.  The 
eating  and  drinking  became  important,  and  as  the  elements 
of  which  Jesus  had  said,  "This  is  my  body;  this  is  ray 


i 


NOTES  201 

blood,"  were  partaken  of,  it  was  inevitable  that  it  shauld  be 
felt  that  Jesus  himself  was  partaken  of.  And  so  grew  up 
the  doctrine  of  the  Eucharist  as  it  is  known  in  most  Chris- 
tian churches.  But  it  is  entirely  foreign  to  the  thought  of 
Jesus  and  the  original  scene. 

143.  Peter's  Denial  Foretold.    :Mk.  14:26-27,  29-31  = 
Mt.  26:30-31,  33-35  =  Lk.  22:31-34. 

The  hymn  at  the  close  of  the  meal  is  Jewish  custom.  On 
this  Thursday  night,  as  on  the  two  preceding  nights,  Jesus 
goes  to  the  Mt.  of  Olives  to  lodge.  There  the  pilgrims  in 
large  numbers  camped  in  the  open  air.  Jesus'  declaration 
that  the  disciples,  especially  the  impulsive  Peter,  would  yield 
to  panic  at  the  critical  moment,  again  shows  his  keen 
knowledge  of  his  men.  Even  more  certainly,  the  last  words, 
as  to  Peter's  recovery,  show  his  insight  into  Peter's  complex 
and  volatile  nature.  Just  in  Peter's  volatility  and  elasticity 
of  temperament  lay  the  hope  of  his  reaction,  after  the  shock 
of  the  catastrophe,  into  new  and  stronger  faith  and  courage. 
The  others,  slower  of  mind  and  heart,  would  be  helped  by  his 
quick  enthusiasm.  And  so  it  proved.  The  allusion  to  the 
cock-crow  is  idiomatic  or  proverbial  for  "daAvn."  The  Old 
Testament  passage  quoted  by  Jesus  is  Zachariah  13:7. 
Verse  28  in  Mark  (vs.  32  in  Mt.),  with  its  allusion  to  Jesus' 
going  to  Galilee  after  the  resurrection,  is  an  interpolation 
and  is  here  omitted, 

144.  The  Two  Swords.    Lk.  22 :35-36,  38. 

Jesus  means  to  indicate  that  the  situation  on  which  the 
disciples  are  now  entering  is  very  different  from  those  earlier 
days  when  they  went  out  to  preach  in  Galilee  (section  73). 
As  missionaries  in  a  hostile  environment,  spokesmen  of  the 
cause  of  an  executed  Master,  they  must  be  ready  for  very 
different  reception  and  treatment.  And  the  early  chapters 
of  Acts  show  that  it  was  indeed  so.  The  counsel  to  buy  a 
sword  is  not  meant  with  absolute  literalness,  though  the  dis- 
ciples seem  to  take  it  so,  and  Jesus  turns  the  subject.    Vs. 


202  NOTES 

37,  a  quotation  from  Is.  53 :12,  was  probably  not  so  spoken 
by  Jesus,  and  is  here  omitted. 

145.  Gethsemane.    Mk.    14:32-42  =  Mt.    26:36-46  =  Lk. 
22:39-42,45-46. 

This  moving  scene  can  scarcely  be  the  subject  of  com- 
ment. Jesus  is  expecting  attack  or  arrest  at  any  moment. 
He  makes  no  attempt  to  escape  by  flight  or  concealment,  but 
goes  to  his  customary  place  of  retirement.  But  his  soul  is 
shaken ;  he  is  facing  crucifixion  within  the  next  twenty-four 
hours,  and  he  knows  it.  His  prayer  is  very  human  and  very 
godlike.  The  figure  of  the  cup,  used  at  the  supper,  is  still  in 
his  mind.  Truly  tragic  is  the  contrast  between  the  sleeping 
disciples  and  Jesus  wrestling  in  agony.  It  is  almost  a  relief 
when  the  scene  is  ended  by  the  appearance  of  the  traitor  and 
his  men.  Verses  43  and  44  in  Luke  are  not  a  part  of  the 
original  text,  and  are  here  omitted. 

146.  The  Arrest  of  Jesus.    Mk.  14:43-50  =  Mt.  26:47- 
52,  55-56  =  Lk.  22 :47-50,  52-53. 

The  company  that  arrests  Jesus  is  made  up  of  the  temple 
police,  under  the  control  of  the  Sanhedrin.  Judas  comes 
with  them  in  order  that  the  arrest  may  take  place  with  the 
greatest  possible  quickness  and  quiet.  The  reason  for 
choosing  the  night  and  the  seclusion  of  Jesus'  place  of  re- 
tirement in  the  garden  is  given  in  section  140,  "Lest  there  be 
a  tumult  of  the  people."  Even  here  on  the  Mt.  of  Olives, 
many  other  pilgrims  are  encamped  near;  there  is  need  of 
haste  and  silence.  Judas  knows  where  the  group  sleeps ;  in 
the  darkness  he  can  without  hesitation  designate  Jesus,  tak- 
ing him  unawares.  The  latter  expectation,  however,  is  de- 
feated, since  Jesus  is  awake  and  watching.  The  kiss  of 
Judas  is  the  worst  item  in  his  treachery.  There  were  two 
swords  among  the  disciples  (section  144) ;  which  of  the 
eleven  drew  his  blade  and  struck  the  high  priest's  servant 
we  can  only  conjecture.  The  fourth  evangelist  very  plaus- 
ibly conjectures  Peter  (John  18:10).  Luke  (vs.  52)  has 
Jesus  heal  the  severed  ear  with  a  touch;  this  legendary 


NOTES  203 

detail  is  here  omitted.  But  Jesus  wants  no  resistance,  and 
rebukes  the  hot-blooded  disciple  who  offers  it.  Their  ardor 
cooled,  the  disciples  take  to  their  heels,  save  Peter,  who 
follows  afar  off.  Jesus  is  left  alone  with  his  captors,  who 
bind  him  and  lead  him  away. 

147.  Jesus  Before  the  Sanhedrists.  Mk.  14:53  =  Mt. 
2C:57  =  Lk.  22:54a;  Mk.  14:55-65  =  Mt.  20:59-68  = 
Lk.  22:63-71. 

The  hearing  before  Caiaphas  and  the  Sanhedrists  is  not 
a  formal  trial;  such  was  not  legally  possible.  It  was  held 
only  that  they  might  agree  on  their  procedure  in  handing 
Jesus  over  to  Pilate  as  soon  as  it  was  day.  The  witnesses 
cannot  agree  on  any  saying  of  Jesus  that  would  render  him 
liable  to  Roman  justice,  though  the  saying  about  the  de- 
struction and  rebuilding  of  the  temple  seems  to  represent 
something  which  Jesus  had  really  said.  Compare  the  mock- 
ery of  Jesus  on  the  cross  (section  152)  and  John  2:19.  But 
just  what  this  word  was,  and  what  its  significance,  we  can 
no  longer  tell.  Recourse  must  be  had  to  the  charge  which 
Judas  had  put  into  their  hands.  In  response  to  a  solemn 
adjuration  from  the  high-priest,  Jesus  professes  that  he  be- 
lieves himself  Messiah,  and  declares  that  his  foes  shall  see 
his  Messianic  coming.  This  is  conclusive.  They  have  from 
his  own  mouth  that  which  must  necessarily  secure  his  speedy 
condemnation  and  death  at  the  hands  of  Pilate.  The  claim 
itself  seems  to  them  blasphemous,  and  fills  them  with  horror. 
The  cruel  mocking  at  the  end  of  the  scene  is  the  gratification 
of  a  long  pent-up  spite. 

148.  Peter's  Denial.  Mk.  14:54,  66-72  =  Mt.  26:58, 
69-75  =  Lk.  22:54b-62. 

Peter  is  in  the  court  of  the  high-priest's  house  while  Jesus 
is  within.  There  is  no  indication  that  Jesus  knew  of  Peter's 
cowardly  denial.  The  references  in  Mark  to  the  repeated 
cock-crow  are  not  original.  Peter's  remorse  follows  charac- 
teristically close  upon  his  defection.  It  is  characteristic, 
also,  that  he  alone  of  the  disciples  had  had  courage  enough 


204  NOTES 

to  follow  on  to  the  place  where  Jesus  was  taken,  even  though 
he  believes  he  is  in  danger  of  his  life. 

149.  Jesus    Before    Pilate.    Mk.    15:l-5  =  Mt.    27:1-2, 
11-14  =  Lk.  23  :l-5,  13-14,  15b-16,  18a. 

The  Sanhedrists  hand  Jesus  over  to  Pilate  as  soon  as  it  is 
day,  in  order  that  the  execution  may  be  ordered  and  carried 
out  as  quickly  as  possible,  before  the  multitude  realizes  what 
is  happening.  They  make  at  once  such  charges  against  him 
as  will  sound  serious  in  the  ears  of  the  Roman  governor, 
especially  the  charge  that  he  claims  Messiahship,  which 
means,  of  course,  the  leadership  of  the  forces  that  are  to 
overthrow  Rome.  In  answer  to  Pilate's  question,  Jesus  con- 
fesses the  Messiahship,  but  otherwise  keeps  unbroken 
silence.  It  is  soon  apparent  to  Pilate  that  Rome  has  noth- 
ing to  fear  from  this  man,  that  the  Sanhedrists  are  attempt- 
ing thus  to  destroy  him,  because  he  is  their  religious  op- 
ponent. Pilate  is  ready  and  even  anxious  to  release  him. 
The  sending  of  Jesus  to  Herod,  as  recounted  in  Luke  (23 :6- 
12)  is  unhistoric  and  is  here  omitted. 

150.  Barabbas.     Mk.  15 :6-15  =  Mt.  27 :15-18,  20-23,  26  = 
Lk.  23:18b-25. 

Verses  19,  24  and  25  of  Matthew  are  unhistorical  and 
here  omitted. 

Pilate's  custom  of  releasing  a  prisoner  on  the  day  before 
the  Passover,  so  that  he  might  keep  the  feast  with  his  family 
or  friends,  though  not  otherwise  attested,  is  not  open  to 
doubt.  Barabbas  may  have  been  something  of  a  popular 
hero  because  he  had  led  a  revolt  against  the  Romans.  For 
this  or  some  other  reason,  the  Sanhedrists  succeeded  in  get- 
ting the  people  to  ask  for  him  instead  of  for  Jesus.  In  any 
case,  this  particular  multitude  was  apparently  not  made  up 
to  any  large  extent  of  partisans  of  Jesus.  Notice  Pilate's 
persistent  attempts  to  set  Jesus  free,  and  how  he  yields  re- 
luctantly at  last  only  to  overwhelming  pressure  from  the 
Sanhedrists.  The  blame  for  Jesus'  death  rests  entirely  with 
his  Jewish  opponents,  who  had  long  since  decreed  it,  and 


NOTES  205 

brought  Pilate  into  it  only  as  an  unwilling  instrument. 
Rome  Lad  no  complaint  against  Jesus.  Rome  never  made 
any  accusation  against  him.  Rome  did  not  arrest  him. 
Rome  solemnly  and  repeatedly  declared  that  it  found  no 
fault  in  him.  Rome  in  being  the  actual  instrument  of  his 
death  was  simply  the  cat's-paw  or  tool  of  the  Jewish  Sanhe- 
drin.  This  is  the  unanimous  declaration  of  the  gospels ;  this 
is  the  distinct  statement  of  the  Talmud  and  other  Jewish 
^^Titings  as  well.  Pilate  plays  a  part  in  the  whole  episode 
by  no  will  of  his  own.  His  behavior  was  weak,  but  he  was 
desirous  of  standing  well  with  his  Jewish  subjects,  since  he 
was  standing  none  too  well  with  his  superiors  at  Rome  just 
then,  and  the  life  of  a  Galilean  provincial  undoubtedly 
seemed  a  matter  of  small  moment  to  him,  compared  with  the 
risk  of  a  Jewish  riot,  just  at  this  time,  when  the  city  was 
crowded  with  pilgrims.  We  may  understand  Pilate's  ac- 
tion, even  if  we  may  not  condone  it.  He  at  least  made 
repeated  efforts  to  get  Jesus  free. 

151.  The  Crown  of  Thorns.    Mk.  15 :16-21  =  Mt.  27 :27- 
32=:Lk.  23:26-32. 

The  scourging  is  the  customary  preliminary  to  crucifixion, 
and  was  in  itself  a  terrible  punishment.  The  rough  mock- 
ery of  the  soldiers  is  characteristic  of  those  in  charge  of 
condemned  victims.  Jesus'  claim  to  be  "King  of  the  Jews" 
offered  a  rare  opportunity  for  sport.  Simon  of  Cyrene  and 
his  sons  were  apparently  known  among  the  early  Christian 
communities,  but  we  know  nothing  further  of  them.  It  is 
sometimes  conjectured  that  Simeon  Niger  of  Acts  13:1  is 
this  Simon  of  Cyrene,  but  there  is  no  proof.  Jesus  is  obvi- 
ously too  much  broken  physically  to  be  able  to  bear  his 
cross,  which  the  condemned  man  usually  had  to  do.  This 
physical  exhaustion,  to  which  the  scourging  of  course  con- 
tributed, is  clearly  connected  with  his  unusually  speedy 
death  on  the  cross. 

152.  The  Crucifixion.    Mk.  15:22-32  =  Mt.  27:33-44  = 
Lk.  23:33-39. 


206  NOTES 

The  name  Golgotha  apparently  indicated  a  rounded  hill 
or  knoll  suggesting  a  skull.  This  place  is  not  now  identifi- 
able. The  wine  mixed  with  myrrh  was  meant  to  render  the 
victim  less  sensible  to  the  agonies  of  crucifixion.  But  Jesus 
refused  it.  The  hour  is  early,  nine  in  the  morning,  owing  to 
the  Sanhedrists'  expedition  and  insistence.  The  clothes  of 
the  condemned  fall  to  the  executioners.  The  crucifying  of 
the  two  robbers  with  Jesus  was  not  meant  as  an  indignity  to 
him ;  simply  as  a  matter  of  convenience  executions  were  car- 
ried out  in  groups.  The  prayer  of  Jesus,  "Father,  forgive 
them,"  is  found  only  in  certain  manuscripts  of  Luke,  but  is 
probably  genuine,  and  is  here  kept.  The  exact  form  of  the 
"cross"  on  which  Jesus  died  we  do  not  know.  The  Greek 
word  used  means  simply  an  upright  stake,  but  a  cross-piece 
of  some  sort  was  in  conunon  use  on  Roman  crosses  in  Jesus' 
time,  and  was  probably  a  part  of  this  cross.  Just  how  he 
was  fastened  we  are  also  not  sure;  possibly  he  was  bound 
with  ropes,  more  probably  hands  and  feet  were  nailed.  Of 
course  the  crucifying  was  of  itself  not  fatal;  it  was  only  a 
way  of  fixing  a  man  firmly  where  he  might  not  escape,  let- 
ting him  expire  under  the  slow  agonies  of  starvation,  thirst, 
exposure,  the  torture  of  one  cramped  unchangeable  position. 
Men  commonly  lived  several  days  upon  the  cross,  or  even, 
in  exceptional  circumstances,  a  week.  Jesus'  death  within 
six  hours  was  unusual. 

153.  The  Death  of  Jesus.    Mk.  15:33-37,  39-41  =  Mt. 
27:45-50,  54-56  =  Lk.  23:44-47,  49. 

Mk.  vs.  38,  Mt.  vss.  51-53,  Lk.  vs.  48  are  legendary  and 
here  omitted. 

The  darkness  may  be  wholly  legendary,  but  is  more  prob- 
ably a  natural  gathering  of  thick  clouds  which  inevitably 
assumed  special  significance  for  Jesus'  followers.  Jesus' 
one  word  from  the  cross  is  the  quotation  from  Psalm  22:1. 
His  last  cry  is  inarticulate,  though  Luke  (vs.  46)  puts  it 
into  fitting  words. 

The  hour  of  death  is  three  in  the  afternoon.  The  date 
cannot  be  certainly  fixed,  but  is  probably  Friday,  April  7, 


NOTES  207 

A.  D.  30.  The  centurion,  of  course,  speaks  as  a  Roman 
when  he  calls  Jesus  a  son  of  God,  meaning  a  hero.  None  of 
Jesus'  disciples  is  near  while  he  suffers,  only  some  of  the 
faithful  women  look  on  from  afar. 

154.  The  Burial  of  Jesus.    Mk.  15:42-47  =  Mt.  27:57- 
61  =  Lk.  23:50-55. 

The  Greek  word  here  translated  evening  is  the  technical 
term  for  the  last  quarter  of  the  day,  between  three  and  six 
of  the  afternoon.  These  three  hours  are  at  Joseph's  dis- 
posal, before  the  new  and  holy  day  arrives,  and  he  must  sit 
down  to  the  Passover  supper.  "Preparation"  is  really  the 
equivalent  of  "Friday,"  and  serves  as  the  name  of  the  day. 
Joseph  is  a  prominent  member  of  the  Sanhedrin  (hence 
"councillor")  whose  home  is  at  Arimathea,  a  town  some 
twenty  miles  northwest  of  Jerusalem.  He,  like  other  pious 
Jews,  is  in  Jerusalem  for  the  feast,  and,  like  many  other 
pious  Jews,  is  devoutly  looking  for  the  Kingdom  of  God. 
But  there  is  no  indication  at  all  that  he  is  a  follower  of 
Jesus.  He  buries  Jesus  out  of  loyalty,  not  to  him,  but  to 
the  Law  and  the  holy  day.  According  to  Deut  21:22-23, 
the  body  of  an  executed  criminal  must  not  hang  all  night, 
for  it  would  defile  the  land.  This  is  Joseph's  motive  for  the 
hasty  burial  of  Jesus'  body.  The  two  robbers  were  still 
alive.  It  took  some  courage  on  Joseph's  part  to  go  to  Pilate 
with  his  request,  as  the  text  indicates.  Commonly,  the 
Romans  did  not  allow  the  bodies  of  the  crucified  to  be  taken 
down  for  burial.  A  man  once  affixed  to  the  cross,  he  hung 
there  long  after  life  was  extinct,  till  the  forces  of  decay, 
wind  and  weather,  beast  and  bird,  left  little  but  a  skeleton 
clinging  to  the  cross.  Just  so  in  old  days  in  England, 
hanged  malefactors  swung  from  the  scaffold  at  country'  cross 
roads  till  their  bones  fell  one  by  one  away.  This  was,  for 
the  Romans,  a  part  of  the  punishment,  for  the  ancients  had  a 
peculiar  horror  of  being  unburied,  which,  they  thought,  had 
dire  consequences  for  the  soul  in  the  next  world.  Normally, 
this  would  have  been  the  case  with  Jesus'  body ;  weeks  later 
the  few  remaining  vestiges  would  have  been  thrown  into  the 


208  NOTES 

fire  or  into  an  open  pit.  But  Joseph's  zeal  and  courage  suf- 
fice for  the  appeal  to  the  governor,  and  Pilate,  who  had  been 
reluctant  to  condemn  Jesus,  "grants  the  favor,"  as  Mark 
says.  In  haste  Joseph  takes  the  body  from  the  cross,  wraps 
it  in  a  cloth,  and  without  ceremony  or  special  care,  lays  it  in 
the  nearest  available  rock-tomb.  It  was  not  that  he  loved 
Jesus,  but  that  he  would  keep  the  feast  unpolluted.  The 
tomb  is  simply  "a  tomb  hewn  out  of  a  cliff,"  such  a  tomb 
as  is  still  seen  in  numbers  without  the  walls  of  Palestinian 
towns.  These  tombs  were  liable  to  appropriation  by  any  one 
who  cared  to  use  them;  in  them  lepers  and  demoniacs,  al- 
ready unclean,  often  housed.  ( So  the  Gerasene  demoniac  in 
section  53).  In  such  a  chance  grave,  with  nothing  to  dis- 
tinguish it  from  a  hundred  others,  Joseph  hastily  places  the 
body  of  Jesus,  and  roUing  a  stone  before  the  entrance,  with 
all  speed  departs  to  make  his  preparations  for  the  feast.  It 
is  just  before  sunset.  The  authorities  for  this  account  of 
the  burial  are  the  women,  who  look  on  from  afar.  The  later 
gospels  represent  Joseph  as  a  follower  of  Jesus,  and  as 
placing  the  body  with  pious  care  in  his  own  new  tomb. 
But  this  is  foreign  to  the  original  intention  of  the  account. 
Legend  is  busy  with  the  name  of  Joseph,  and  the  circle  of 
traditions  that  connect  him  with  the  Holy  Grail  and  with 
Glastonbury  are  beautiful  and  suggestive.  But  the  real 
Joseph  was  only  a  devout  Jew,  bent  on  keeping  the  holy  day 
undefiled.  The  tomb  where  he  placed  the  body  of  Jesus  was 
unmarked,  not  later  identified,  and  not  again  opened. 
There  the  body  lay  till  the  forces  of  nature  did  their  work, 
while  the  spirit  returned  to  God  who  gave  it. 

155.  How  Jesus'   Church  Began.    Mt.  28:16a;  I   Cor. 
15:5-8;  Acts  4:2. 

The  resurrection  stories  in  our  gospels,  which  tell  of  an 
empty  grave,  from  which  an  angel  annoiinces  that  Jesus  is 
risen,  which  describe  the  appearance  of  his  reanimated  body, 
are  one  and  all  legendary.  The  earliest  faith  in  his  resur- 
rection, which  is  amply  attested  for  us  in  the  letters  of  Paul, 
eonceived  his  spirit  or  personality  to  have  escaped  from  the 


NOTES  209 

under-world  of  the  dead  on  the  third  day  (which  soon  came 
to  be  taken  quite  literally),  and  to  have  risen  into  the 
heavenly  life  with  God.  This  did  not  involve  any  reanima- 
tion  of  the  dead  body,  and  had  no  concern  whatever  with  the 
grave.  This  resurrection  was  proved  to  Jesus'  followers 
by  a  series  of  ecstatic  visions  which  came  to  them;  first  of 
all,  as  we  should  expect,  to  the  intuitive  and  now  remorseful 
Peter,  then  to  the  other  disciples,  then  to  many  others.  Our 
best  witness  for  these  appearances  is  Paul,  who  was  himself 
the  recipient  of  the  latest,  and  was  acquainted  with  most  of 
the  others  to  whom  they  came.  There  can  be  no  doubt  that 
these  experiences  actually  occurred.  Their  explanation 
varies  with  the  world-view  of  those  who  explain.  Many  re- 
gard them  as  wholly  subjective,  psychologically  conditioned, 
hallucinations.  Others,  supported  in  part  by  the  increasing 
body  of  material  accumulated  by  the  societies  for  psychic 
research,  regard  them  as  objective  or  actual  manifestations 
of  the  departed  personality.  Either  of  these  views  can  be 
scientifically  held.  In  either  ease,  the  phenomena  were  real ; 
they  recalled  the  disciples  to  faith,  and  sent  them  out  into  the 
world,  as  missionaries  of  their  Master's  cause,  to  build  the 
Christian  church.  They  were  absolutely  assured  that  Jesus 
was  not  in  the  under-world  with  the  rest  of  those  who  had 
died,  but  alive  in  glorious  power  with  God  in  the  heavenly 
world.  "He  is  risen,  as  he  said!"  Their  communion  was 
with  a  living  Presence,  not  with  the  memory  of  a  dead  man. 
In  time,  in  the  Gentile  world,  this  original  faith  inevitably 
materialized  into  the  idea  that  the  buried  body  was  reani- 
mated and  came  out  of  the  grave.  Paul  met  the  beginnings 
of  this  conception  of  resurrection,  and  vigorously  combated 
it  (I  Cor.  15),  but  he  was  unable  to  prevent  its  gradual  de- 
velopment. It  appears  in  simple  form  in  Mark,  but  in  the 
later  gospels  is  full-blown.  We  must  remember  that  it  is 
wholly  foreign  to  the  thought  and  promise  of  Jesus  him- 
self, and  to  the  faith  of  his  disciples  and  earliest  followers, 
those  to  whom  the  visions  came. 

It  is  interesting  to  reflect  how  different  would  be  the 
Christian  doctrine  of  resurrection  today  had  Jesus'  body, 


210  NOTES 

like  most  others,  remained  on  the  cross  unburied.  It  was 
only  by  a  chance  combination  of  unusual  circumstances  that 
it  found  burial.  And  because  the  death  and  burial  were  on 
Friday,  the  third  day,  to  which  the  resurrection  was  as- 
signed, fell  on  Sunday,  and  this  fact  had  most  to  do  with 
making  Sunday  the  Christians'  holy  day,  in  place  of  the 
Jewish  Sabbath.  Had  Jesus  been  physically  stronger  he 
might  have  lived  several  days,  and  our  holy  day  would  not 
be  Sunday.  And  had  he  not  been  buried  at  all,  though  our 
gospels  would  have  different  conclusions  from  those  now 
found,  nothing  that  Paul  says  of  the  resurrection  would  have 
to  be  altered,  and  our  faith  in  Jesus'  risen  life  would  be  the 
stronger  and  purer. 


APPENDIX 

The  Birth  of  John  the  Baptist.    Lk.  1 :5-25,  57-80. 

This  legendary  narrative,  so  full  of  artless  feeling  and 
poetic  suggestiveness,  was  originally  produced  in  the  circles 
of  the  disciples  of  John  the  Baptist,  not  among  Jesus'  fol- 
lowers. The  evangelist  Luke,  who  shows  much  knowledge 
of  these  "Baptists"  (he  had  perhaps  once  been  of  their  num- 
ber), makes  it  a  part  of  his  gospel,  as  introductory  to  the 
story  of  Jesus,  and  weaves  into  it  the  story  of  the  annuncia- 
tion to  Mary,  found  in  the  next  section.  The  whole  narra- 
tive is  full  of  the  strongest  Jewish  feeling,  and  is  parallel  to 
the  story  of  the  birth  of  Isaac  to  Abraham  and  Sara  in  Gen. 
18:9-15,  21:1-8;  to  that  of  the  birth  of  Samson  to  Manoah 
and  his  wife  in  Judges  13;  and  especially  to  that  of  the 
birth  of  Samuel  to  Elkanah  and  Hannah  in  I  Sam.  1. 
Jolm,  like  Samuel,  is  to  be  a  Nazirite  or  devotee,  an  ascetic 
using  no  wine  or  strong  drink  (the  rules  are  in  Num.  6). 
Compare  what  is  said  of  Jolm  in  Luke  7 :33.  The  prophecy 
of  Elijah  here  applied  to  John  is  Mai.  3:1,  23-24. 

The  birth  of  John  is  here  conceived  as  miraculous,  brought 
about  by  the  direct  action  of  God.  For  both  Zacliarias  and 
Elisabeth  were  advanced  in  years,  and  Elisabeth  is  distinctly 
declared  barren. 

Luke's  Story  op  the  Birth  and  Youth  op  Jesus.    Lk. 
1:26-33,  36-56;  Lk.  2. 

The  passage  describing  the  annunciation  to  Mary,  and  her 
subsequent  visit  to  Elisabeth,  has  been  woven  by  the  evan- 
gelist into  the  already  existing  Baptist  story  of  John's  birth. 
In  some  phrases  it  imitates  the  latter.  The  same  angel, 
Gabriel,  makes  the  announcement  in  both  stories ;  in  the  first 
case  to  the  father,  in  the  second  ease  to  the  mother.    The 

211 


212  NOTES 

idea  of  the  virgin  birth  is  not  originally  found  in  Luke; 
verses  34-35,  which  imply  it,  are  clearly  interpolations  and 
are  here  omitted.  All  the  context  of  Luke,  here  and  later, 
is  against  it.  Mary's  child  is  to  be  the  child  of  Joseph  to 
whom  she  is  betrothed,  and  whom  she  is  supposed  to  marry 
before  the  action  of  chapter  2  begins.  The  child  is  to  in- 
herit the  "throne  of  his  father  David";  it  is  Joseph  who  is 
of  the  house  of  David,  Mary  being  a  kinswoman  of  Elisa- 
beth, who  is  of  "the  daughters  of  Aaron,"  i.  e.,  she  is  of  the 
tribe  of  Levi,  whereas  David's  tribe  is  Judah.  The  child 
Jesus  is  to  "be  called  the  Son  of  the  Most  High"  in  the  Jew- 
ish ethical  or  spiritual  sense,  as  Messiah,  not  in  the  pagan 
physical  sense,  as  begotten  by  a  divine  being  as  father  upon 
a  human  mother.  This  idea  is  common  enough  in  pagan 
myths  and  it  appears  in  Matthew's  gospel,  but  it  was  not 
originally  in  Luke's. 

The  familiar  song,  "My  soul  doth  magnify  the  Lord," 
used  in  the  service  of  the  Catholic  and  Episcopal  church 
(the  Magnificat),  seems  originally  to  have  been  part  of  the 
Baptist  narrative  as  the  utterance  of  Elisabeth.  And  even 
the  evangelist  Luke,  in  combining  the  material,  seems  to 
have  assigned  it  to  Elisabeth,  the  original  reading  in  vs.  46 
being  "and  she  said"  as  here  given,  instead  of  "and  Mar;/ 
said,"  as  our  English  Bible  has  it.  Its  parallel  is  the 
Benedictus,  the  song  of  Zacharias. 

The  story  in  Luke  2  is  very  simple  and  artless,  though 
very  beautiful.  Of  course,  like  the  material  of  chapter  1, 
it  is  wholly  legendary.  The  enrolment  under  Quirinius  is 
misdated;  it  really  occurred  in  6  or  7  A.  D.,  when  Jesus  was 
probably  10  or  11  years  old.  And  Luke  quite  misunder- 
stands the  method  of  these  taxation-enrolments,  which 
wanted  to  register  the  number  of  taxable  men  living  in  one 
district,  and  did  not  send  men  travelling  off  to  the  reputed 
home  of  an  ancestor  of  1,000  years  earlier.  Nor  did  they 
require  the  presence  of  the  wives.  The  earliest  text  of  the 
allusion  to  Mary  here  calls  her  Joseph's  wife,  though  our 
familiar  text  reads,  "his  betrothed."  Notice  how  in  this 
■whole  section  Joseph  is  called  the  father  of  Jesus.    We  have 


NOTES  213 

phrases  like  "his  parents",  "his  father  and  his  mother"; 
Mary  even  says,  "Thy  father  and  I." 

As  a  matter  of  historic  fact,  Jesus  was  undoubtedly  born 
in  Nazareth;  he  is  always  called  Jesus  of  Nazareth,  The 
legend  of  Bethlehem  birth  is  due  only  to  the  Jewish  belief 
that  Messiah  would  be  born  as  a  descendant  of  David  in 
David's  town. 

Note  the  simplicity  of  the  statement  of  Jesus'  birth  here; 
Luke  might  easily  have  given  rein  to  his  imagination,  but  he 
writes  with  great  restraint. 

The  episode  of  the  twelve  year  old  Jesus  in  the  temple  is 
apparently  not  legendary,  but  is  based  on  a  true  incident. 

Matthew's  Story  of  Jesus'  Birth  and  Infancy.    Mt. 
1:18-2:23. 

Matthew  is  dominated  by  his  desire  to  prove  to  the 
Jews  that  Jesus  is  the  Messiah  of  tlte  Jewish  expectation. 
Hence  his  frequent  quotation  of  Old  Testament  prophecy. 
The  prophecy  of  the  virgin  birth  is  from  Is.  7:14,  but 
only  according  to  the  Greek  translation,  the  original  He- 
brew having  only  "young  woman,"  and  in  the  original 
context  the  reference  is  to  a  married  woman.  The  prophecy 
of  Messiah's  birth  in  Bethlehem  is  from  Micah  5:2. 
"Out  of  Egypt  did  I  call  my  son"  is  Hosea  11:1.  The 
passage  in  Jeremiah  applied  to  the  slaughter  of  the  Bethle- 
hem babes  is  31 :15.  The  prophecy  "that  he  should  be  called 
a  Nazarene"  cannot  be  found.  The  evangelist  possibly  had 
in  mind  the  Hebrew  of  Is.  11 :1,  where  the  title  "Branch"  is 
used,  the  Hebrew  for  "branch"  bearing  some  resemblance  to 
the  root  of  the  word  "Nazarene."  This  narrative  makes 
much  of  revealing  dreams,  Joseph  being  the  recipient  of  no 
less  than  four,  the  wise  men  of  one.  Notice  how  the  annun- 
ciation is  made  to  the  father,  not  to  the  mother,  as  in  Luke. 
The  mother  is  on  the  whole  minimized  here.  This  evangelist 
distinctly  believes  in  the  virgin  birth,  and  states  it  in  very 
plain  language ;  he  even  finds  a  proof  of  it  in  his  Greek  Old 
Testament.  But  the  belief  is  prior  to  the  discovery  of  the 
Scripture  proof.    It  quite  obviously  grew  up  among  Gentile 


214  NOTES 

Christians,  who  interpreted  Jesus'  title  of  "Son  of  God"  in 
the  way  familiar  to  their  thought  from  many  legends  and 
traditions.  Probably  the  first  suggestion  of  it  was  not 
meant  literally,  but  was  only  a  vivid  way  of  expressing 
Jesus'  closeness  to  God.  But  it  soon  came  to  be  believed  as 
a  literal  fact ;  it  is  so  believed  by  this  evangelist,  and  in  the 
second  century  it  was  universally  believed,  except  by  the 
Jewish  Christians,  of  Jesus'  own  race  and  speech.  But  it  is 
found  nowhere  in  the  New  Testament  except  in  this  first 
chapter  of  Matthew,  for  the  allusions  to  it  in  Luke  are  in- 
terpolations. 

The  wise  men  (or  Magi,  as  the  original  calls  them)  from 
the  East  are  apparently  thought  of  as  priests  of  the  Mithra 
religion  of  Persia,  the  chief  eastern  rival  of  Christianity  as 
a  world  religion.  They  arrive  in  Jerusalem  about  two  years 
after  the  appearance  of  the  star  which  announced  the  birth 
of  Messiah ;  that  is  why  Herod  kills  all  the  Bethlehem  male 
babies  up  to  the  age  of  two.  Their  number  and  names  are 
not  given ;  later  legend  says  they  were  three,  makes  them  into 
kings,  gives  them  names,  and  tells  much  of  their  further  ad- 
ventures. Of  course  every  detail  of  the  story  is  legendary; 
the  star,  the  slaughter  of  the  innocents,  the  flight  into  Egypt, 
the  visit  of  the  Magi,  have  no  correspondence  to  real  history. 
It  is  all  a  lovely  poem,  to  be  valued  and  read  as  such.  Note 
that  while  Luke  represents  Joseph  and  Mary  as  living  in 
Nazareth  prior  to  the  visit  to  Bethlehem,  Matthew  has  them 
settle  there  only  several  years  after  the  birth  of  Jesus. 

The  Walking  on  the  Sea.    Mk.  6 :4o-51  =  Mt.  14 :22-33. 

This  is  a  legendary  development  from  the  incident  in  sec- 
tion 52.  The  material  of  that  section,  as  it  stands  in  the  gos- 
pels, already  shows  some  growth  of  the  legendary  element, 
but  here  we  have  a  full-grown  legend,  accepted  by  Mark, 
taken  over  from  Mark  by  Matthew,  but  not  used  by  Luke, 
the  most  critical  of  the  evangelists.  The  passage  gives  a 
vivid  characterization  of  the  actual  temperament  of  Peter, 
quick,  rash,  but  vacillating. 


NOTES  215 

The  Miraculous  Feeding  of  the  Four  Thousand     Mk 
8 :1-10  =  Mt.  15 :32-39. 

This  is  a  doublet  to  section  74.  That  section  represents  a 
real  incident,  which  as  we  find  it  in  the  gospels,  has  under- 
gone some  legendary  development,  especially  as  to  the  num- 
bers. The  legend  developed  in  more  than  one  form,  and 
Mark  gives  this  second  form  also,  where  the  numbers  are 
somewhat  different.  Instead  of  five  loaves  and  two  fishes, 
seven  in  all,  we  have  here  seven  loaves,  and  the  fishes  are 
not  reckoned.  Instead  of  5,000  who  ate,  there  are  4,000. 
Instead  of  twelve  baskets  of  remnants,  there  are  seven. 
Otherwise  the  story  is  the  same. 

The    Transfiguration.    Mk.    9:2-8  =  Mt.    17-l-8  =  Lk 
9:28-36a. 

This  represents,  in  a  striking  picture,  the  recognition  by 
Peter  and  the  other  intimate  disciples,  of  some  higher,  more 
heavenly  status  in  Jesus,  of  his  Messiahship.  The  story  of 
that  recognition  is  given  in  section  94.  Here  it  is  put  in  a 
picture,  most  vividly  and  skilfully  painted;  Jesus'  heavenly 
nature  shines  out  through  its  veil  of  flesh.  Moses  and 
Elijah,  the  two  heavenly  witnesses,  who  had  passed  from 
earth  without  dying,  according  to  Jewish  legend,  here  bring 
him  the  witness  of  the  law  and  the  prophets.  The  cloud  is 
the  Shekinah,  the  symbol  of  the  divine  Presence,  as  in  the 
pillar  of  cloud  and  of  fire  that  led  the  children  of  Israel,  or 
the  cloud  over  the  mercy-seat  in  the  tabernacle  (see  Lev 
16 :2,  also  Numbers  11 :25 ;  12 :5  and  10 ) .  Out  of  the  cloud 
comes  the  divine  Voice,  bearing  testimony  to  Jesus.  The 
picture  is  exquisitely  drawn,  and  full  of  suggestiveness. 

Mark's  Resurrection  Story.    Mk.  16  :l-8. 

This  passage  was  originally  longer,  but  our  text  of  Mark 
has  been  mutilated,  breaking  off  in  the  middle  of  a  sentence 

"for  they  feared ."    When,  why  or  how  this  mutilation 

took  place  we  do  not  know ;  it  was  done  very  early,  before 
Matthew  and  Luke  used  Mark.    Verses  9-16,  given  in  our 


216  NOTES 

English  translation,  are  a  later  addition  in  some  manu- 
scripts, added  by  another  hand  to  make  good  the  loss.  The 
whole  of  the  passage  is  legendary.  No  Jewish  women  would 
have  gone  to  open  the  closed  grave  of  a  man  buried  the  day 
before  yesterday,  to  carry  out  omitted  burial  rites.  In  that 
climate  bodies  show  decomposition  on  the  third  day.  Nor 
could  they  have  expected  to  be  able  to  enter  the  grave,  past 
the  obstacle  of  the  heavy  stone.  The  story  is  all  of  a  piece, 
and  its  central  element  is  the  angel  and  his  message.  With- 
out him  it  has  no  meaning  or  content.  There  is  no  reason  to 
believe  that  the  women  went  out  to  anoint  the  body  on  Sun- 
day morning,  that  the  grave  was  ever  found  empty,  or  ever 
was  empty.  The  legend  is  but  the  setting  for  the  appear- 
ance of  the  angel  and  his  announcement,  "He  is  risen,  he  is 
not  here."  The  attempt  to  analyze  this  section  into  part 
legend  and  part  fact  is  a  failure.  Note  how  no  time  is  given 
for  the  actual  resurrection  itself;  the  hour  of  dawn  on  Sun- 
day morning  is  only  the  time  at  which  the  discovery  of  the 
resurrection  is  made  by  the  women. 

Matthew's      Resurrection      Story.    Mt.      27:62-28:8; 
28:11-20. 

The  whole  account  is  legendary.  The  guard  at  the  tomb, 
mentioned  nowhere  else  in  the  New  Testament,  with  the 
curious  account  of  the  arrangement  made  with  Pilate  by 
the  Sanhedrists  on  Sabbath  morning,  is  a  creation  wholly 
of  the  controversy  between  Jews  and  Christians  over  the 
resurrection.  Matthew  gives  the  time  of  Jesus'  rising; 
it  was  just  after  the  Sabbath  sunset,  as  the  first  day  of 
the  week  was  beginning,  Matthew  has  the  women  come 
at  this  hour,  instead  of  twelve  hours  later,  as  in 
Mark,  in  order  that  they  may  witness  the  earthquake  and 
the  descent  of  the  angel.  But  Matthew  curiously  evades  any 
statement  of  the  actual  rising  itself,  which  ought  to  come  in 
between  the  angel's  removal  of  the  stone  and  his  words  to 
the  women.  Verses  9-10  of  chapter  28  are  not  part  of  the 
original  text,  and  are  here  omitted.  The  first  appearance 
is    to    the    disciples    in    Galilee.     The    words,    "but    some 


NOTES  217 

doubted"  at  the  end  of  28:17  are  apparently  not  original, 
and  the  baptism  "into  the  name  of  tlie  Father  and  of  the 
Son  and  of  the  Holy  Spirit"  replaces  in  our  manuscripts  an 
original  baptism  "in  my  name." 

Luke's  Resurrection  Story.    Lk.  23:55-24:11;  24:13-39, 
41-53. 

Luke,  like  Mark,  has  the  women  come  to  the  grave  on 
Sunday  morning,  and  says  nothing  of  the  time  of  the  actual 
resurrection.  He  has  two  angels  instead  of  one,  and  he 
represents  the  women  as  delivering  the  message,  whereas 
Mark  says  they  did  not  deliver  it.  Luke  makes  much  of  the 
disciples'  slowness  to  believe,  and  makes  very  strong  the 
evidence  which  finally  convinces  them.  The  first  appear- 
ance is  to  the  two  men  who  went  to  Emmaus,  who  appear 
nowhere  else  in  the  story  of  Jesus.  The  appearance  reveals 
Jesus  "in  the  breaking  of  the  bread,"  an  allusion  to  the 
Eucharist.  Jesus'  insistence  that  he  has  flesh  and  bones,  and 
his  eating  of  the  broiled  fish,  are  the  extremest  instances  in 
the  materializing  of  the  resuiTection  conception.  The  scene 
closes  with  an  "ascension,"  or  return  of  Jesus  to  his  heav- 
enly home.  The  original  idea  was  that  Jesus'  resurrection 
was  his  passage  from  the  world  of  the  dead  into  heaven,  and 
in  all  the  appearances  he  came  from  heaven  to  show  himself 
to  his  followers.  After  each  such  appearance  there  was  a 
return  to  heaven.  Here  Luke  telis  of  a  material  return 
from  the  grave  in  the  flesh  and  blood  body,  but  that,  in  order 
to  be  complete  "resurrection,"  must  be  followed  by  a  with- 
drawal into  heaven.  Each  succeeding  appearance  is  followed 
by  such  a  withdrawal.  This  is  but  the  first  of  the  series; 
Acts  1:9  describes  the  last.  Verses  12  and  40  of  chapter 
24  are  not  part  of  the  original  text,  therefore  here  omitted. 


INDEX  TO  GOSPEL  PASSAGES  CONTAINED 
IN  EACH  SECTION 

SECTION 

1.  Mk.  l:l-6  =  Mt.  3:l-6  =  Lk.  3:1-4;  Mt.  3:7-10  =  Lk. 

3:7-9. 

2.  Lk.  3:10-14. 

3.  Mk.  l:7-8  =  Mt.  3:ll-12  =  Lk.  3:16-18. 

4.  Mk.  1:9-11  =  Mt.  3:13,  lG-17  =  Lk.  3:21-23a. 

5.  Mk.  1: 12-13  =  Mt.  4:1-11  =Lk.  4:1-13. 

6.  Mk.  1: 14-15  =  Mt.  4:12-13,  17  =  Lk.  4:14-15. 

7.  Mk.  1: 16-20  =  Mt.  4:18-22. 

8.  Mk.  1:21,  23-28  =  Lk.  4:31,  33-37. 

9.  Mk.  1:29-31  =Mt.  8:14-15  =  Lk.  4:38-39. 

10.  Mk.  1:32-34  =:Mt.  8:16  =  Lk.  4:40-41. 

11.  Mk.  1: 35-38  =  Lk.  4:42-43. 

12.  Mk.  l:39=;Mt.  4:23-25  =  Lk.  4:44. 

13.  Mk.  1: 40-45  =  Mt.  8:l-4  =  Lk.  5:12-16. 

14.  Mk.  2:l-12  =  Mt.  9:l-8  =  Lk.  5:17-26. 

15.  Mk.  2:13-17  =  Mt.  9:9-13  =  Lk.  5:27-32. 

16.  Mk.  2:18-22  =  Mt.  9:14-17  =  Lk.  5:23-38. 

17.  Mk.  2:23-28  =  Mt.  12:1-4,  8  =  Lk.  6:1-5. 

18.  Mk.  3:l-6=:Mt.  12:9-10,  13-14  =  Lk.  6:6-11. 

19.  Lk.  13:10-17;  Mt.  12:11. 

20.  Mk.  3:13  =  Mt.  5:l-2  =  Lk.  6:12-13a,  20a;  Mt.  5:3-9 

=  Lk.  6:20b-21;  Lk.  12:32;  Mt.  13: 16-17  =  Lk.  10: 
23-24. 

21.  Lk.  18:1-7. 

22.  Lk.  11:5-8. 

23.  Mt.  7:9-11  =Lk.  11:11,  13. 

24.  Mt.  7:7-8  =  Lk.  11:9-10. 

25.  Mt.  6:25-33  =Lk.  12:22-31. 

26.  Mt.  6:19-21=Lk.  12:33-34. 

27.  Mt.  6:24  =  Lk.  16:13. 

28.  Mk.  9:50  =  Mt.  5:13=:Lk.  14:34-35a. 

29.  Mt.  5:15-16=:Lk.  ll:33  =  Mk.  4:21=Lk.  8:16. 

30.  Mt.  6:22-23  =  Lk.  11:34-36. 

31.  Mt.  7:3-5=;Lk.  6:41-42. 

32.  Mt.  7:l-2=:Lk.  6:37-38  =  Mk.  4:24b. 

33.  Mt.  7:12  =  Lk.  6:31. 

34.  Mt.  6 : 7-13  =  Lk.  11:1-4. 

219 


220  INDEX 

SECTION 

35.  Mt.  8:5-10,  13  =  Lk.  7:1-10. 

36.  Mk.  6:17-20  =  Mt.  14:3-5  =  Lk.  3:19-20, 

37.  Mt.  ll:2-6  =  Lk.  7:18-23. 

38.  Mt.   11:7-11,   14=:Lk.   7:24-30. 

39.  Mk.  6:21-29=:Mt.  14:6-12. 

40.  Mk.    3:22  =  Mt,   9:32-34    ( 12: 22-24 )  =  Lk.    11:14-15. 

41.  Mk.    3:23-30  =  Mt.    12:25-37  =  Lk.    11:17-23,    12:10,    6: 

45;  Mt.  7:16-18,  20  =  Lk.  6:43-44. 

42.  Mt.   18: 12-14  =  Lk.   15:1-10. 

43.  Lk.  15:11-32. 

44.  Mt.  22:l-10  =  Lk.  14:16-23. 

45.  Mt.  20:1-15. 

46.  Lk.  7:36-48. 

47.  Lk.  14:12-14. 

48.  Lk.  14:7-11. 

49.  Mk.   3:20-21,   31-35  =  Mt.   12:46-50  =  Lk.   8:19-21;    Lk. 

11:27-28. 

50.  Mk.  6:l-6  =  Mt.  13: 53-58  =  Lk.  4:16-22,  24. 

51.  Mk.   3:7-10  =  Mt.    12:15  =  Lk.   6:17;   Mk.   4:l-2a  =  Mt. 

13:l-3a=:Lk.  8:4a. 

52.  Mk.  4:35-41  =  Mt.  8:18,  23-27  =  Lk.  8:22-25. 

53.  Mk.    5:l-20=:Mt.    8:28-34  =  Lk.    8:26-39. 

54.  Mk.    5:21=Lk.    8:40;    Mk.    9:17-28  =  Mt.    17:14-20  = 

Lk.     9:38-42;     Mk.     ll:23-24  =  Mt.     21:21-22  =  Lk. 
17:6. 

55.  Mk.  5:22-43  =  Mt.  9:18-26=:Lk.  8:41-56. 

56.  Mk.  6:14-16=:Mt.   14.:l-2  =  Lk.  9:7-9. 

57.  Mt.   12:38-39,  41-42  =  Lk.    11:16,  29,  31-32;   Mk.  8:11- 

13=3Mt.   16:1,  4;  Lk.   12:54-56;   Mk.  8:15=Mt.  16:6 
=  Lk.  12:1. 

58.  Mt.   12: 43-45  =  Lk.   11:24-26. 

59.  Mk.  4:2b-8  =  Mt.  13:3b-8  =  Lk.  8:41>-8a. 

60.  Mk.  4:26-29. 

61.  Mt.  13:24-30. 

62.  Mt.  13:47-48. 

63.  Mk.  4:31-32=:Mt.   13:31-32  =  Lk.  13:19. 

64.  Mt.   13:33=:Lk.   13:21. 

65.  Mt.  13:44. 

66.  Mt.  13:45-46. 

67.  Mk.  4:33-34  =  Mt.   13:34. 

68.  Mt.  9:35-36;   Mt.  9:37-38  =  Lk.   10:2. 

69.  Mk.  3:14-19  =  Mt.    10:2-4  =  Lk.   6:13b-16. 

70.  Mk.  6:7-11  =Mt.   10:1,  5-15  =:Lk.  9:1-5,   10:4-12. 

71.  Mt.   ll:21-23=:Lk.   10:1,3-15. 

72.  Mt.   10:16  =  Lk.     10:3;    Mt.    10:24-25  =  Lk.    6:40;    Mt. 

10:27  =  Lk.    12:3;   Mk.   6:12-13  =  Lk.   9:6;    Mt.    11:1, 


INDEX  221 


SECTION 

73.  Mk.    6:30  =  Lk.    9:10a;    Mt.    ll:25-27  =  Lk.    10:21-22; 

Mt.   11:28-30. 

74.  Mk.   6:31-42  =  Mt.   14: 13-20a  =  Lk.  9:10b-17a, 

75.  Mk.  6:45-46,  53-56  =  Mt.    14:22-23a,  34-36. 

76.  Mk.   10:2-9,   ll=Mt.   19:3-9. 

77.  Mk.  7:1-15,  20-23  =  Mt.  15:1-11,  18-20. 

78.  Mt.   15: 12-14  =  Lk.   6:39;    Mt.    13:51-52. 

79.  Mt.  23:l-5a  =  Lk.  11:46. 

80.  Mt.  6:16-18. 

81.  Mt.  6:5-6. 

82.  Mt.  6:1-4. 

83.  Lk.  17:7-10. 

84.  Mt.  5:17-20  =  Lk.  16:17. 

85.  Mt.  5:33-37. 

86.  Mt.  5:27-28. 

87.  Mt.  5:31-32  =  Lk.   16:18. 
88    Mt    5:21—22 

89.  Mt.   5:38-41  =Lk.   6:29;    Mt.   5:25-26  =  Lk.    12:58-59. 

90.  Mt.  5:42-48=:Lk.  6:27-28,  30,  32-36. 

91.  Mt.  7:24-27  =  Lk.   6:46-49. 

92.  Mk.    l:22  =  Mt.   7:28-29  =  Lk.   4:32;    Lk.    11:53-54. 

93.  Mk.  7:24-30  =  Mt.  15:21-28. 

94.  Mk.    7:31=3Mt.     15:29;    Mk.    8:27-33  =  Mt.     16:13-17, 

20-23  =  Lk.  9:18-22. 

95.  Lk.   12:49-50;   Lk.   14:28-33;   Mt.    10:38-39  =  Lk.   14:27, 

17:33;    Mk.   8:.34-9;    1  =  Mt.    16:24-28  =  Lk.   9:23-27; 
Mt.   10:28-33=  Lk.  12:4-9. 

96.  Mk.    10:35-45  =  Mt.    20:20-28    {23:ll)  =  Lk.    22:24-27. 

97.  Mk.   9:30-32=:Mt.    17 :22-23  =  Lk.   9:44-45;   Mk.   9:10- 

13  =  Mt.  17:10-12. 

98.  Mk.  9:33-36  =  Mt.   18:l-4=:Lk.  9:46-47,  48b. 

99.  Mk.    10: 13-16  =  Mt.    19:1.3-15  =  Lk.    18:15-17;    Mk.    9: 

37  =  Mt.   18:5  =  Lk.  9:48a;   Mt.   18:10. 

100.  Mk.   9:38-40  =  Lk.  9:49-50;   Mk.  9:41  =:Mt.   10:42. 

101.  Mt.  18:15  ==:Lk.  17:3;  Lk.   17:4;  Mt.  18:21-22;  Mk.  11: 

25  =  Mt.  6:14-15;  Mt.  5:23-24. 

102.  Mt.  18:23-35. 

103.  Lk.  16:1-8. 

104.  Mk.  10: 17-27  =aMt.  19: 16-26  =  Lk.  18:18-27. 

105.  Lk.  12:13-20. 

106.  Lk.  16:19-31. 

107.  Lk.  16:14-15,   10-12. 

108.  Mt.  8:19-22  =  Lk.  9:57-62. 

109.  Mt.    10:37  =  Lk.    14:20;    Mk.    10:29-31  =  Mt.    19:29-30 

=  Lk.    18:29-30;    Mt.    18:7  =  Lk.    17:1;    Mk.   9:43,   45, 
47=:Mt.  18:8-9    (5:29-30). 


222  INDEX 

110.  Lk.  13:31-33. 

111.  Mk.   10:1  =Mt.  19:l-2  =  Lk.  9:51;   Lk.  8:1-3. 

112.  Lk.  10:38-42. 

113.  Mk.  10:32-34  =  Mt.  20:17-19  =  Lk.  18:31-34. 

114.  Lk.  17:11;  9:52-56. 

115.  Lk.  10:30-36. 

116.  Lk.  19:1-9. 

117.  Mk.   10:46-52  =Mt.  20:29-34  =:Lk.   18:35^43. 

118.  Mk.  ll:l-ll=Mt.  21:l-ll=:Lk.  19:29-38. 

119.  Mk.   14:3-8  =  Mt.  26:6-12. 

120.  Mk.  11: 12-14  z=Mt.  21:18-19;   Lk.  13:6-9. 

121.  Mk.  ll:15-19  =  Mt.  21:12-13,  17  =  Lk.   19:45-48,  21:37. 

122.  Mk.   11:27-33  — Mt.  21:23-32  =  Lk.  20:1-8;   Mt.   11:12- 

13=:Lk.  16:16. 

123.  Mt.    11: 16-19  =  Lk.   7:31-35. 

124.  Mt.  23: 34-39  =;Lk.  11:49-51,  13:34-35. 

125.  Mk.  12:12  =  Mt.  21:45-46  =  Lk.  20:19;  Mk.  12:37b. 

126.  Lk.  18:9-14. 

127.  Mk.  12: 13-17  =  Mt.  22: 15-22  =  Lk.  20:20-26;  John  7: 

53-8:1. 

128.  John  8:2-11. 

129.  Mk.  12: 18-27  =lMt.  22:23-32=::Lk.  20:27-38. 

130.  Mk.  12:28-34a  =  Mt.  22:34-40;  Lk.  10:25-28. 

131.  Mk.  12:34b-37a  =  Mt.  22:41-46  =  Lk.  20:40-44. 

132.  Mk.  12:41-44  =  Lk.  21:1-4. 

133.  Mk.  12: 38-40  =  Mt.  23:5b-7,  13,  15-32  =  Lk.  20:45-47, 

11:39-44,  47-48,  52. 

134.  Mk.  13:l-4  =  Mt.  24:l-3  =  Lk.  21:5-7;  Lk.  17:20-21; 

Mt.  24:27  =  Lk.  17:24;  Mk.  13: 30-32  =  Mt.  24:34-36 
=  Lk.  21:32-33;  Mt.  24:37-39  =  Lk.  17:26-30;  Mk. 
13:33;   Lk.  21:34-36;   Mt.  24: 43-44  =  Lk.   12:39-40. 

135.  Mk.  13:34-37;  Mt.  24:45-51  =;Lk.  12:42-48. 

136.  Mt.  25: 14-29  =  Lk.   19:12-27;   Mk.  4:25  =  Mt.   13:12  = 

Lk.  8:18b. 

137.  Lk.  12:35-37a;  Mt.  25:13;  Mt.  25:1-12. 

138.  Mt.    7:13-14=:Lk.    13:24;    Mt.    7:21-23  =  Lk.    13:26-27. 

139.  Mt.  25:31—45. 

140.  Mk.   14:1-2,   10-11  =Mt.   26:1-5,   14-16  =:Lk.   22:1-6. 

141.  Mk.  14: 17-21  =:Mt.  26: 20-24  =  Lk.  22:14,  21-23. 

142.  Mk.    14:22-25  =  Mt.   26:26-29  =  Lk.   22:15-20. 

143.  Mk.    14:26-27,    29-31  =  Mt.    26:30-31,    33-35  =  Lk.    22: 

31-34. 

144.  Lk.  22:35-36,  38. 

145.  Mk.    14: 32-42  =  Mt.    26: 36-46  =  Lk.   22:39-42,   45-46. 

146.  Mk.     14: 43-50  =  Mt.     26:47-52,    55-56  =  Lk.     22:47-60, 

52-53. 


INDEX  223 

147.  Mk.  14:53  =  Mt.  26:57  =  Lk.  22:54a;  Mk.  14:   55-65  = 

Mt.  26: 59-68  =!Lk.  22:63-71. 

148.  Mk.   14:54,  66-72  =  Mt.  26:58,  69-75  =  Lk.  22:54b-62. 

149.  Mk.    15:l-5=Mt.    27:1-2,    11-14  =  Lk.    23:1-5,    13-14, 

15b-16,  18a. 

150.  Mk.  15:6-15  =  Mt.  27:15-18,  20-23,  26  =  Lk.  23:18b-25. 

151.  Mk.  15: 16-21  =:Mt.  27:27-32  — Lk.  23:26-32. 

152.  Mk.   15:22-32  =  Mt.   27:33-44  =  Lk.  23:33-39. 

153.  Mk.    15:33-37,    39-41  =Mt.    27:45-50,    64-56  =  Lk.    23: 

44-47,  49. 

154.  Mk.  15:42-47  =  Mt.  27:57-61  =  Lk.  23:50-55. 

155.  Mt.  28:16a;  I.  Cor.  15:5-8;  Acts  4:2. 


APPENDIX 

The  Birth  of  John  the  Baptist.     Lk.  1:5-25,  57-80. 

Luke's  Story  of  the  Birth  and  Youth  of  Jesus.     Lk.  1:26-33, 

36-56;  Lk.  2. 
Matthew's  Story  of  Jesus'  Birth  and  Infancy.     Mt.  1:18-2:23. 
The  Walking  on  the  Sea.     Mk.   6:45-51  =Mt.   14:22-33. 
The  Miraculous  Feeding  of  the  Four  Thousand.     Mk.  8:1-10 

=  Mt.  15:32-39. 
The    Transfigviration.    Mk.    9:2-8  =  Mt.    17:l-8  =  Lk.    9:28- 

36a. 
Mark's  Resurrection  Story.     Mk.  16:1-8. 
Matthew's  Resurrection  Story.     Mt.  27:62-28:8;    28:11-20. 
Luke's  Resurrection  Story.    Lk.  23:55-24:11;   24:13-39,  41- 

63. 


PASSAGES  IN  THE  APPENDIX,  ARRANGED 
ACCORDING  TO  THEIR  SOURCES 

Mk.  6:45-51,  8:1-10,  9:2-8,  16:1-8. 

Mt.    1:18-2:23,   14:22-33,   15:32-39,   17:1-8,  27:62-28:8,  28: 

11-20. 
Lk.   1:5-25,  57-80,   1:26-33,  36-56,  2:1-52,  9:28-36a,  23:55- 

24:11,  24:13-39,  41-53. 

EXTRA-SYNOPTIC  PASSAGES  USED 

John  7:53-8:1— section  127. 
John  8:  2-11— section  128. 
1  Cor.  15:5-8 — section  155. 
Acts  4:2 — section  155. 


224 


INDEX  TO  GOSPEL  PASSAGES  IN 
CONSECUTIVE  ORDER 


Om. 

=  not  used 

in  present 

text. 

Ap.: 

=  used  in  appendix. 

MARK 

JklARK 

Ohapter 

Verses 

Section 

Chapter 

Verses 

Section 

1 

1-6 

1 

4 

25 

136 

7-8 

3 

26-29 

60 

9-11 

4 

30 

cm. 

12-13 

5 

31-32 

63 

14-15 

6 

33-34 

67 

16-20 

7 

35-41 

52 

21 

8 

6 

1-20 

53 

22 

92 

21 

54 

23-28 

8 

22-43 

55 

29-31 

9 

6 

1-6 

50 

32-34 

10 

7-11 

70 

35-38 

11 

12-13 

72 

39 

12 

14-16 

56 

40-45 

13 

17-20 

36 

2 

1-12 

14 

21-29 

39 

13-17 

15 

30 

73 

18-22 

16 

31-42 

74 

23-28 

17 

43-44 

om. 

3 

1-6 

18 

45-46 

75 

7-10 

51 

47-52 

ap. 

11-12 

om. 

53-56 

75 

13 

20 

7 

1-15 

77 

14-19 

69 

16-19 

om. 

20-21 

49 

20-23 

77 

22 

40 

24-30 

93 

23-30 

41 

31 

94 

31-35 

49 

32-37 

om. 

4 

l-2a 

51 

8 

1-10 

ap. 

2b-8 

69 

11-13 

57 

9-20 

om. 

14 

om. 

21 

29 

15 

57 

22-24a 

om. 

16-26 

om. 

24b 

32 

27-33 

94 

225 


226 


INDEX 


MARK 

MARK 

Chapter        Verses 

Section 

Chapter 

Verses 

Section 

8           34-38 

95 

12 

37b 

125 

9                  1 

95 

38-40 

133 

2-9 

ap. 

41-44 

132 

10-13 

97 

13 

1-4 

134 

14-16 

om. 

5-29 

om. 

17-28 

54 

30-33 

134 

29 

om. 

34-37 

135 

30-32 

97 

14 

1-2 

140 

33-36 

98 

3-8 

119 

37 

99 

9 

om. 

38-41 

100 

10-11 

140 

42 

om. 

12-16 

om. 

43 

109 

17-21 

141 

44 

om. 

22-25 

142 

45 

109 

26-27 

143 

46 

om. 

28 

om. 

47 

109 

29-31 

143 

48-49 

om. 

32-42 

145 

50 

28 

43-50 

146 

10                  1 

111 

51-52 

om. 

2-9 

76 

63 

147 

10 

om. 

54 

148 

11 

76 

55-65 

147 

12 

om. 

66-72 

148 

13-16 

99 

15 

1-5 

149 

17-27 

104 

6-15 

150 

28 

om. 

16-21 

151 

29-31 

109 

22-32 

152 

32-34 

113 

33-37 

153 

35-45 

96 

38 

om. 

46-52 

117 

39-41 

153 

11              1-11 

118 

42-47 

154 

12-14 

120 

16 

1-8 

ap. 

15-19 

121 

9-20 

om. 

20-22 

om. 

23-24 

54 

MATTHEW 

25 

101 

1 

1-17 

om. 

26 

om. 

18-25 

ap. 

27-33 

122 

2 

1-23 

ap. 

12             1-11 

om. 

3 

1-10 

1 

12 

125 

11-12 

3 

13-17 

127 

13 

4 

18-27 

129 

14-15 

om. 

28-34a 

130 

16-17 

4 

34b-37a 

131 

4 

1-11 

5 

INDEX 


227 


Chapter 
4 


MATTHEW 


Verses 
12-13 

I4r-16 

17 
18-22 
23-25 
1-9 
10-12 
13 
14 
15-16 
17-20 
21-22 
23-24 
25-26 
27-28 
29-30 
31-32 
33-37 
38-41 
42-48 
1-4 
5-6 
7-13 
14-15 
16-18 
19-21 
22-23 
24 
25-33 
34 
1-2 
3-5 
6 
7-8 
9-11 
12 
13-14 
15 
J  6-1 8 
19 
20 
21-23 
24-27 
28-29 
1-4 


Section 

6 
om. 
6 
7 
12 
20 
om. 
28 
om. 
29 
84 
88 
101 
89 
86 
109 
87 
85 
89 
90 
82 
81 
34 
101 
80 
26 
30 
27 
25 
om. 
32 
31 
om. 
24 
23 
33 
138 
om. 
41 
om. 
41 
138 
91 
92 
13 


Chapter 


10 


11 


12 


MATTHEW 

Verses 

Section 

5-10 

35 

11-12 

om. 

13 

35 

14-15 

9 

16 

10 

17 

om. 

18 

52 

19-22 

108 

23-27 

52 

28-34 

53 

1-8 

14 

9-13 

15 

14-17 

16 

18-26 

55 

27-31 

om. 

32-34 

40 

35-38 

68 

1 

70 

2-4 

69 

6-15 

70 

16 

72 

17-23 

om. 

24-25 

72 

26 

om. 

27 

72 

28-33 

95 

34-36 

om. 

37 

109 

38-39 

95 

40-41 

om. 

42 

100 

1 

72 

2-6 

37 

7-11 

38 

12-13 

122 

14 

38 

15 

om. 

16-19 

123 

20 

om. 

21-23 

71 

24 

om. 

25-30 

73 

1-4 

17 

5-7 

om. 

8 

17 

228 


INDEX 


MATTHEW 

MATTHEW 

Chapter        Verses 

Section 

Chapter 

Verses 

Section 

12             9-10 

18 

15 

30-39 

ap. 

11 

19 

16 

1 

57 

12 

om. 

2-3 

om. 

13-14 

18 

4 

57 

15 

51 

5 

om. 

16-21 

om. 

6 

57 

22-24 

40 

7-12 

om. 

25-37 

41 

13-17 

94 

38-39 

57 

18-19 

om. 

40 

om. 

20-23 

94 

41-42 

57 

24-28 

95 

43-45 

58 

17 

1-9 

ap. 

46-50 

49 

10-12 

97 

13             l-3a 

51 

13 

om. 

3b-8 

59 

14-20 

54 

9-11 

om. 

21 

om. 

12 

136 

22-23 

97 

13-15 

om. 

24-27 

om. 

16-17 

20 

18 

1-4 

98 

18-23 

om. 

5 

99 

24-30 

61 

6 

om. 

31-32 

63 

7-9 

109 

33 

64 

10 

99 

34 

67 

11 

om. 

35-43 

om. 

12-14 

42 

44 

65 

15 

101 

45-46 

66 

16-20 

om. 

47-48 

62 

21-22 

101 

49-50 

om. 

23-25 

102 

51-52 

78 

19 

1-2 

111 

53-58 

50 

3-9 

76 

14                1-2 

56 

10-12 

om. 

3-5 

36 

13-15 

99 

6-12 

39 

16-26 

104 

13-20a 

74 

27-28 

om. 

20b-21 

om. 

29-30 

109 

22-23a 

75 

20 

1-15 

45 

23b-33 

ap. 

16 

om. 

34-36 

75 

17-19 

113 

15             1-11 

77 

20-28 

96 

12-14 

78 

29-34 

117 

15-17 

om. 

21 

1-11 

118 

18-20 

77 

12-13 

121 

21-28 

93 

14-16 

om. 

29 

94 

17 

121 

INDEX 


229 


MATTHEW 

MATTHEW 

Ohapte 

r        Verses 

Section 

Chapter 

Verses 

Section 

21 

18-19 

120 

26 

32 

om. 

20 

om. 

33-35 

143 

21-22 

54 

36-46 

145 

23-32 

122 

47-52 

146 

33-44 

om. 

53-54 

om. 

45-46 

125 

55-56 

146 

22 

1-10 

44 

57 

147 

11-14 

om. 

58 

148 

15-22 

127 

59-68 

147 

23-32 

129 

69-75 

148 

33 

om. 

27 

1-2 

149 

34-40 

130 

3-10 

om. 

41-46 

131 

11-14 

149 

23 

l-5a 

79 

15-18 

150 

5b-7 

133 

19 

om. 

8-10 

om. 

20-23 

150 

11 

96 

24-25 

om. 

12 

om. 

26 

150 

13 

133 

27-32 

151 

14 

om. 

33-44 

152 

15-32 

133 

45-50 

153 

33 

om. 

51-53 

om. 

34-39 

124 

54-56 

153 

24 

1-3 

134 

57-61 

154 

4-26 

om. 

62-66 

ap. 

27 

134 

28 

1-15 

ap. 

28-33 

om. 

16a 

155 

34-39 

134 

16b-20 

ap. 

40-42 

om. 

43-44 

134 

LUKE 

45-51 

135 

1 

1-4 

om. 

25 

1-13 

137 

5-33 

ap. 

14-29 

136 

34-35 

om. 

30 

om. 

36-80 

ap. 

31-45 

139 

2 

1-52 

ap. 

46 

om. 

3 

1-4 

1 

26 

1-5 

140 

5-6 

om. 

6-12 

119 

7-9 

1 

13 

om. 

10-14 

2 

14-16 

140 

15 

om. 

17-19 

om. 

16-18 

3 

20-24 

141 

19-20 

36 

25 

om. 

21-23a 

4 

26-29 

142 

23b-38 

om. 

30-31 

143 

4 

1-13 

5 

230 


INDEX 


LUKE 

LUKE 

Ohapter        Verses 

Section 

Ohapter        Verses 

Section 

4            14-15 

6 

8                 4a 

51 

16-22 

50 

4b-8a 

59 

23 

om. 

8b-15 

om. 

24 

50 

16 

29 

25-30 

om. 

17-18a 

om. 

31 

8 

18b 

136 

32 

92 

19-21 

49 

33-37 

8 

22-25 

52 

38-39 

9 

26-39 

53 

40-41 

10 

40 

54 

42-43 

11 

41-56 

55 

44 

12 

9                1-5 

70 

5            1-11 

om. 

6 

72 

12-16 

13 

7-9 

56 

17-26 

14 

10a 

73 

27-32 

15 

10b-17a 

74 

33-38 

16 

17b 

om. 

39 

om. 

18-22 

94 

6               1-5 

17 

23-27 

95 

6-11 

18 

28-37 

ap. 

12-13a 

20 

38-42 

54 

13b-16 

69 

43 

om. 

17 

51 

44-45 

97 

18-19 

om. 

46-47 

98 

20-21 

20 

48a 

99 

22-26 

om. 

48b 

98 

27-28 

90 

49-50 

100 

29 

89 

51 

111 

30 

90 

52-56 

114 

31 

33 

57-62 

108 

32-36 

90 

10                   1 

om. 

37-38 

32 

2 

68 

39 

78 

3 

72 

40 

72 

4-12 

70 

41-42 

31 

13-15 

71 

43-45 

41 

16-20 

om. 

46-49 

91 

21-22 

73 

7             1-10 

35 

23-24 

20 

11-17 

om. 

25-28 

130 

18-23 

37 

29 

om. 

24-30 

38 

30-36 

115 

31-35 

123 

37 

om. 

36-48 

46 

38-42 

112 

49-50 

om. 

11                1-4 

34 

8               1-3 

Ill 

5-8 

22 

INDEX 


231 


LUKE 

Chapter        Verses 

Section 

1^               9-10 

24 

11 

23 

12 

om. 

13 

23 

14-15 

40 

16 

57 

17-23 

41 

24-26 

68 

27-28 

49 

29 

57 

30 

om. 

31-32 

57 

33 

29 

34-36 

30 

37-38 

om. 

39-44 

133 

45 

om. 

46 

79 

47^8 

133 

49-51 

124 

52 

133 

53-54 

92 

12                    1 

57 

2 

om. 

3 

72 

4-9 

95 

10 

41 

11-12 

om. 

13-20 

105 

21 

om. 

22-31 

25 

32 

20 

33-34 

26 

35-37a 

137 

37b-38 

om. 

39-40 

134 

41 

om. 

42-48 

135 

49-50 

95 

51-53 

om. 

64-56 

57 

57 

om. 

68-59 

89 

13                1-5 

om. 

6-9 

120 

LUKE 

Chapter        Verses 

13  10-17 

18 

19 

20 

21 

22-23 

24 

25 

26-27 

28-30 

31-33 

34-35 

14  1-6 
7-11 

12-14 

15 

16-23 

24^25 

26 

27-33 

34-35a 

35b 

15  1-10 
11-32 

16  1-8 

9 

10-12 

13 

14-15 

16 

17 

18 

19-31 

17  1 
2 

3-4 

5 

6 

7-10 

11 

12-19 

20-21 

22-23 

24 

25 


Section 

19 
om. 
63 
om. 
64 
om. 
138 
om. 
138 
om. 
110 
124 
om. 
48 
47 
om. 
44 
om. 
109 
95 
28 
om. 
42 
43 
103 
om. 
107 
27 
107 
122 
84 
87 
106 
109 
om. 
101 
om. 
54 
83 
114 
om. 
134 
om. 
134 
om. 


232 


INDEX 


LUKE 

LUKE 

Chapter 

Verses 

Section 

Chapter        Verses 

Section 

17 

26-30 

134 

22                 14 

141 

31-32 

om. 

15-20 

142 

33 

95 

21-23 

141 

34-37 

om. 

24-27 

96 

18 

1-7 

21 

28-30 

om. 

8 

om. 

31-34 

143 

9-14 

126 

35-36 

144 

15-17 

99 

37 

om. 

18-27 

104 

38 

144 

28 

om. 

39-42 

145 

29-30 

109 

43-44 

om. 

31-34 

113 

45-46 

145 

35-43 

117 

47-50 

146 

19 

1-9 

116 

51 

om. 

10-11 

om. 

52-53 

146 

12-27 

136 

54a 

147 

28 

om. 

54b-62 

148 

29-38 

118 

63-71 

147 

39-44 

om. 

23                1-5 

149 

45-48 

121 

6-12 

om. 

20 

1-8 

122 

13-14 

149 

9-18 

om. 

15a 

om. 

19 

125 

15b-16 

149 

20-26 

127 

17 

om. 

27-38 

129 

18a 

149 

39 

om. 

18b-25 

150 

40-44 

131 

26-32 

151 

45-47 

133 

33-39 

152 

21 

1-4 

132 

40-43 

om. 

5-7 

134 

44-47 

153 

8-31 

om. 

48 

om. 

32-36 

134 

49 

153 

37 

121 

50-55 

154 

38 

om. 

56 

om. 

22 

1-6 
7-13 

140 
om. 

24            1-53 

Ap. 

INDEX  OF  PASSAGES  NOT  USED  IN  THE 
PRESENT  TEXT 

(Passages  italicized  are  used  in  the  appendix.) 

Mk.  3:11-12 

4:9-20,  22-24a,  30 

6:43-44,  Jfl-o^ 

7:16-19,  32-37 

S:l-10,  14,  16-26 

9:2-9,  14-16,  29,  42,  44,  46,  48-49 

10:10,  12,  28 

11:20-22,  26 

12:1-11 

13:5-29 

14:9,  12-16,  28,  51-52 

15:38 

U:l-8,  9-20 


233 


Date  Due 

'pV-  ■ 

i 
i 

' 

^ 

